Thuajse gjat\u00eb gjith\u00eb historis\u00eb s\u00eb zhvillimit njer\u00ebzor preokupimi m\u00eb i madh i njerzimit ka qen\u00eb dhe vazhdon t\u00eb jet\u00eb kush jemi ne? Kjo pyetje kaq fundamentale \u00e7doher\u00eb ka marr\u00eb p\u00ebrgjigje t\u00eb ndryshme, por asnj\u00ebher\u00eb at\u00eb q\u00eb k\u00ebrkohej n\u00eb fakt. Kjo dilem\u00eb i hapi rrug\u00ebn lloj-lloj besimeve, sepse mund\u00ebsi tjet\u00ebr nuk kishte k\u00ebtu p\u00ebrve\u00e7 t\u00eb besohej. U krijuan idhujtari pa fund, u besua n\u00eb gjithfar\u00eb sendesh dhe ide t\u00eb pakuptueshme. Zoti si krijuesi i \u00e7do gj\u00ebje u b\u00eb tema q\u00eb edhe sot e k\u00ebsaj dite zgjon debate pafund. Nga ata q\u00eb e besojn Zotin d\u00ebgjon verzione t\u00eb ndryshme t\u00eb ekzistenc\u00ebs dhe t\u00eb t\u00eb qenit e tij. Mir\u00ebpo, t\u00ebr\u00eb kjo dalldi e besimit, t\u00ebr\u00eb ky delir \u00ebsht\u00eb shprehje e zvetnimit q\u00eb njeriu ndjen p\u00ebr munges\u00ebn e nj\u00eb Demiurgu. Kjo dilem\u00eb \u00ebsht\u00eb aq fundamentale p\u00ebr njeriun, sepse ajo duhet ta shpjegoj edhe vet\u00eb ekzistenc\u00ebn ose mos ekzistenc\u00ebn e tij apo fatit njer\u00ebzor. Nj\u00eb dilem\u00eb e till\u00eb p\u00ebr njeriun \u00ebsht\u00eb me karakter biblik. Nga ky pik\u00ebvshtrim Zoti \u00ebsht\u00eb burim i ekzistenc\u00ebs, e rrjedhimisht edhe kuptimsimi i saj. Dhe krejt kjo nga njeriu p\u00ebrbrend\u00ebsohet n\u00ebp\u00ebrmes aktit t\u00eb besimit (bindjes). Si\u00e7 shprehet edhe Karl Jaspers-i \u201cAsnj\u00eb lloj mendimi nuk mund t\u2019i afrohet realitetit q\u00eb e p\u00ebrjeton besimtari n\u00eb pranin e trup\u00ebzuar t\u00eb Zotit\u201d. Mir\u00ebpo, ky verzion i interpretimit t\u00eb ekzistenc\u00ebs dhe drejt\u00ebsis\u00eb nj\u00ebkoh\u00ebsisht i p\u00ebrket dimensionit religjioz dhe si\u00e7 e dim ky interpretim nuk e p\u00ebrmbush boshll\u00ebkun q\u00eb njeriu ka.<\/p>\n
Pothuajse n\u00eb t\u00eb njejt\u00ebn m\u00ebnyr\u00eb kan\u00eb operuar dhe operojn\u00eb edhe ideologjit\u00eb t\u00eb ndryshme me karakter historicist. Edhe ato \u00e7do gj\u00eb dhe gjith\u00eb\u00e7ka i\u2019a n\u00ebnshtrojn diskursit t\u00eb tyre idealist. Bota konceptohet dhe kuptimsohet vet\u00ebm brenda idealit t\u00eb tyre dhe se njeriu realizohet vet\u00ebm brenda atij ideali, sepse jasht tij njeriu konsiderohet, n\u00eb rastin m\u00eb t\u00eb mir\u00eb, nj\u00eb \u2018send q\u00eb flet\u2019. Me t\u2019u b\u00ebr\u00eb arsyeja (n\u00eb kuptimin filozofik) regullatori kryesor i interpretimit t\u00eb bot\u00ebs, fillojn\u00eb t\u00eb krijohet hendeku mes bot\u00ebs reale dhe bot\u00ebs mendore. Realiteti tanim\u00eb futet n\u00ebn regjimin e arsyes dhe si i till\u00eb ekzistonte vet\u00ebm n\u00ebp\u00ebrmes saj. Kjo b\u00ebri q\u00eb Georges Bataille t\u00eb pohoj se: \u201cP\u00ebr t\u00eb vendosur vet\u00ebn n\u00eb pozit\u00ebn e Zotit \u00ebsht\u00eb e dhimbshme: t\u00eb qenit Zot, \u00ebsht\u00eb e barabart\u00eb me t\u00eb qenit i torturuar\u201d. Andaj, arsyeja ishte vendosur pik\u00ebrisht n\u00eb k\u00ebt\u00eb pozit\u00eb, sepse d\u00ebshironte t\u00eb ishte e torturuar. Realizimi i njeriut brenda nj\u00eb projekti t\u00eb till\u00eb historicist proklamonte nj\u00eb model superior i cili duhej realizuar ne tok\u00eb. George Steiner p\u00ebr k\u00ebt\u00eb thot\u00eb: \u201cHistoria m\u00eb s\u00eb shumti, bart mbi shpin\u00eb reliktet e parajs\u00ebs\u201d. Kjo parajs\u00eb q\u00eb ideologjit\u00eb e caktuara proklamonin nuk vonoj dhe u b\u00eb ferri i v\u00ebrtet\u00eb p\u00ebr njer\u00ebzimin. K\u00ebt\u00eb frym\u00eb t\u00eb idh\u00ebt q\u00eb shp\u00ebrndajn\u00eb ideologjit m\u00eb s\u00eb miri e shpreh Aldous Huxley tek libri i tij Brave Ne\u00eb \u00cborld: \u201cNe jetojm\u00eb bashk\u00eb, veprojm\u00eb dhe reagojm\u00eb ndaj njeri-tjetrit; por kurdoher\u00eb dhe n\u00eb \u00e7do rrethan\u00eb jemi t\u00eb vetmuar. Martir\u00ebt dalin dor\u00eb p\u00ebr dore n\u00eb aren\u00eb, por kryq\u00ebzohen t\u00eb vet\u00ebm. P\u00ebrqafuar dashno\u00ebt, me kot orvaten t’i shkrijn\u00eb ekstazat e tyre ishullore n\u00eb nj\u00eb vet\u00eb-transcendenc\u00eb. P\u00ebr nga vet\u00eb natyra e tij, \u00e7do shpirt i trup\u00ebzuar \u00ebsht\u00eb i denuar t\u00eb l\u00ebngoj\u00eb e t\u00eb shijoj\u00eb n\u00eb vetmi. Ndjesit\u00eb e ndjenjat, arsyetimet, trillet – t\u00eb gjitha k\u00ebto jan\u00eb vetjake dhe p\u00ebrve\u00e7se mes simboleve dhe n\u00eb form\u00eb t\u00eb varf\u00ebruar, mbet\u00ebn t\u00eb pakomunikushme. Ne mund t\u00eb mbledhim informacion rreth p\u00ebrvojave, por kursesi vet\u00eb p\u00ebrvojat. Nga familja te kombi, \u00e7do grup njer\u00ebzish \u00ebsht\u00eb nj\u00eb shoq\u00ebri universesh-ishuj. Pjesa m\u00eb e madhe e universeve-ishuj i ngjasojn\u00eb mjaftuesh\u00ebm nj\u00ebri-tjetrit sa p\u00ebr t\u00eb Lejuar nj\u00eb mir\u00ebkuptim racional, madje edhe empati t\u00eb p\u00ebrbashk\u00ebt apo ndijim t\u00eb brend\u00ebsuar\u201d. N\u00eb m\u00ebnyr\u00eb distopike Huxley shp\u00ebrfaq\u00eb fuqin\u00eb manipulative q\u00eb mund t\u00eb ken\u00eb ideologjit\u00eb t\u00eb ndryshme.<\/p>\n
Gjithashtu, edhe thelbi i bot\u00ebkuptimeve ekzistencialiste, n\u00eb nj\u00eb form\u00eb apo tjet\u00ebr, \u00ebsht\u00eb shprehje e nj\u00eb proteste konceptuale rreth dekompozimeve definitive t\u00eb skemave t\u00eb \u00e7far\u00ebdollojshme iluministe. As besimi dhe as iluminizmi q\u00eb ka si substrat arsyen, nuk mund t\u00eb jen\u00eb kompetente p\u00ebr definimin e linjave fundamentale t\u00eb kuptim\u00ebsis\u00eb akseologjike t\u00eb bot\u00ebs. P\u00ebr konsekuenc\u00eb, nga ky eleminim t\u00eb k\u00ebtyre referencave eventuale si udh\u00ebrr\u00ebfyese vlerore, n\u00eb m\u00ebnyr\u00eb thuajse t\u00eb natyrshme rrjedh\u00eb problematika e pozicioneve njer\u00ebzore n\u00eb realitet. K\u00ebto variante t\u00eb krizave iluministe, derivojn\u00eb pastaj dilemat e vetorientimeve n\u00eb bot\u00eb dhe mund\u00ebsive t\u00eb pafundme t\u00eb vet\u00ebp\u00ebrkufizimit. P\u00ebr k\u00ebt\u00eb Dostojevski kishte shkruar se: \u201cpo t\u00eb mos ekziston Zoti gjith\u00eb\u00e7ka \u00ebsht\u00eb e lejueshme\u201d. K\u00ebtu \u00ebsht\u00eb pik\u00ebnisja e ekzistencializmit, e nj\u00eb forme me karakter nihilist, e qe Sartre do ta formuloj se si \u201cnjeriu \u00ebsht\u00eb i braktisur, ngase s\u2019gjen as n\u00eb vete as jasht\u00eb vetes mund\u00ebsi ku t\u00eb kapet\u201d.<\/p>\n
Edhe Heidegger-i po ashtu insiston q\u00eb n\u00ebp\u00ebrmes zb\u00ebrthim konceptual t\u00eb Sum-it t\u00eb shpjegoj karakterin ekzistencial t\u00eb Qenies. Dhe jo vet\u00ebm kaq, preferenca e Heidegger-it \u00ebsht\u00eb ta riformuloj\u00eb k\u00ebt\u00eb koncepsion. Ai thot\u00eb \u201cJam, pra mendoj\u201d. Sigurisht kjo kthes\u00eb \u00ebsht\u00eb themeli i insistimeve t\u00eb tij p\u00ebr aktualizim rigoroz t\u00eb \u00e7\u00ebshtjes s\u00eb Qenies si t\u00eb till\u00eb. K\u00ebshtu versioni ontologjik heideggerian karakterizohet nga dy komponente bazike \u2013 Qenia-n\u00eb-vet\u00ebvete dhe Qenia-p\u00ebr-vete. Bile nga k\u00ebto premisa Heidegger-i, si nj\u00eb figur\u00eb fanatike rreth analizave etimologjike, b\u00ebn nj\u00eb diferenc\u00eb rigoroze midis asaj q\u00eb mund t\u00eb klasifikohet si Ekzistenc\u00eb dhe \u00cbsht\u00ebsi. Tek punimi i tij Ekzistenca dhe Qenia, ai shkruan: \u201cQenia q\u00eb ekziston \u00ebsht\u00eb Njeriu. Vet\u00ebm ai ekziston. Jan\u00eb, shk\u00ebmbijt\u00eb, por ata s\u2019ekzistojn\u00eb. Jan\u00eb pem\u00ebt, por ato s\u2019ekzistojn\u00eb. Jan\u00eb kuajt\u00eb, por ata s\u2019ekzistojn\u00eb. Jan\u00eb engjujt\u00eb, por ata s\u2019ekzistojn\u00eb. \u00cbsht\u00eb Zoti, por ai s\u2019ekziston. (\u2026) Pohimi q\u00eb Njeriu ekziston dometh\u00ebn\u00eb se njeriu \u00ebsht\u00eb ajo qenie q\u00eb gjith\u00ebher\u00eb \u00ebsht\u00eb e hapur\u201d. Hap\u00ebsira e filozofis\u00eb, sipas tij, s\u2019mund t\u00eb jet\u00eb e pavarur nga aspektet ekzistenciale dhe relacioneve t\u00eb tyre me bot\u00ebn.<\/p>\n
Pra, njeriu apo ekzistenca e tij vet\u00ebvetiu \u00ebsht\u00eb fakt primar. Rreth k\u00ebtij aspketi ekzistencializmi provon q\u00eb ekzistenc\u00ebn ta karakterizoj nga potenciale t\u00eb pakontestueshme vet\u00ebafirmimi. P\u00ebr rrjedhoj\u00eb, k\u00ebtu zhb\u00ebhet edhe hap\u00ebsira e ideve religjioze p\u00ebr qenien e nj\u00eb direktive teologjike q\u00eb preorienton veprimtarin\u00eb njer\u00ebzore. Si\u00e7 do t\u00eb potenconte edhe Borges se: \u201cSa m\u00eb i pranish\u00ebm q\u00eb Zoti t\u00eb jet\u00eb mes n\u00ebsh, aq m\u00eb larg nj\u00ebri-tjetrit do t\u00eb jemi\u201d. Kjo fraz\u00eb borgesiane mund t\u00eb kontekstualizohet edhe n\u00eb rastin e ideologjive, sepse edhe n\u00ebp\u00ebr sistemet t\u00eb ndryshme ideologjike funksionon i njejti mekaniz\u00ebm bindjeje. P\u00ebr shembull; n\u00ebp\u00ebr sistemet t\u00eb ndryshme totalitare njer\u00ebzit kan\u00eb qen\u00eb shum\u00eb larg nj\u00ebri-tjetrit, p\u00ebr faktin se ideologjia ishte shum\u00eb e pranishme n\u00eb mesin e tyre. Mbase, nj\u00eb konkluz\u00eb e till\u00eb \u00ebsht\u00eb edhe n\u00eb shp\u00ebrputhje me m\u00ebsimet e shpeshta sociologjike q\u00eb pohojn\u00eb se njeriu \u00ebsht\u00eb t\u00ebr\u00ebsi e marr\u00ebdh\u00ebnieve shoq\u00ebrore. E kund\u00ebrta vlen p\u00ebr k\u00ebt\u00eb vizion: njeriu ka imunitet absolut ndaj ndikimeve t\u00eb nd\u00ebrhyrjeve shoq\u00ebrore. Ikona ekzistenciale s\u2019reflekton, pra, as thelb teologjik, ideal, natyror apo shoq\u00ebror. Meq\u00eb ajo si e till\u00eb; \u201dhidhet drejt nj\u00eb ardhm\u00ebrie dhe q\u00eb \u00ebsht\u00eb i vet\u00ebdij\u00ebsh\u00ebm se vet\u00ebprojektohet n\u00eb at\u00eb ardhm\u00ebri\u201d.<\/p>\n
Po t\u00eb zhvendosemi n\u00eb aktualitet v\u00ebrejm se n\u00eb nj\u00ebfar\u00eb m\u00ebnyre ka filluar q\u00eb t\u00eb na mjegullohet ardhm\u00ebria q\u00eb po vet\u00ebprojektojm?! Rikthimi n\u00eb reminishencat e kaluara religjioze, dhe po ashtu tendencat e rizgjimit ideologjik, \u00ebsht\u00eb verzioni i st\u00ebrkequr i shp\u00ebrfaqjes s\u00eb tyre. Shtrimi i kinse nevoj\u00ebs s\u00eb vendosjes s\u00eb nj\u00eb drejt\u00ebsie nga predispozita t\u00eb tilla vet\u00ebm sa e shp\u00ebrfaq ng\u00ebrr\u00e7in mendtal, por edhe egoizmin e tyre t\u00eb shfrenuar p\u00ebr lavdi. E gjith kjo shp\u00ebrfaqje vizionesh t\u00eb venitura nuk \u00ebsht\u00eb gj\u00eb tjet\u00ebr vet\u00ebm se nj\u00eb p\u00ebrpjekje p\u00ebr nj\u00eb rikthim n\u00eb t\u00eb kaluar\u00ebn, dhe q\u00eb pastaj nga aty t\u00eb rifilloj gjith\u00e7ka dhe p\u00ebr \u00e7do gj\u00eb. P\u00ebr \u00e7do v\u00ebrejtje apo paqart\u00ebsi nuk duhet q\u00eb pa hezitim t\u2019i kthehemi t\u00eb kaluares, sepse e kaluara \u00ebsht\u00eb nj\u00eb rend i tejkaluar, e po q\u00eb se aktualizohet prodhon vet\u00ebm sh\u00ebmti dhe si\u00e7 thot\u00eb George Steiner se: \u201cPo ta k\u00ebqyr\u00ebsh tep\u00ebr gjat\u00eb sh\u00ebmtin\u00eb, \u00e7uditrisht fillon e joshesh prej saj\u201d. Andja, q\u00eb t\u00eb mos kemi t\u00eb tilla joshje, \u00e7do her\u00eb duhet t\u00eb osilojm n\u00eb nj\u00eb format t\u00eb till\u00eb pa menduar n\u00eb domosdoshm\u00ebrin e t\u00eb drejt\u00ebs s\u00eb nj\u00ebr\u00ebs mbi tjetr\u00ebn, sepse at\u00ebher\u00eb domosdoshm\u00ebrisht do t\u00eb gjendemi n\u00eb pozit\u00ebn e paalternativ\u00eb.<\/p>\n<\/div>\n
\n<\/div>\n<\/div>\n<\/div>","protected":false},"excerpt":{"rendered":"
Thuajse gjat\u00eb gjith\u00eb historis\u00eb s\u00eb zhvillimit njer\u00ebzor preokupimi m\u00eb i madh i njerzimit ka qen\u00eb dhe vazhdon t\u00eb jet\u00eb kush jemi ne? Kjo pyetje kaq fundamentale \u00e7doher\u00eb ka marr\u00eb p\u00ebrgjigje t\u00eb ndryshme, por asnj\u00ebher\u00eb at\u00eb q\u00eb k\u00ebrkohej n\u00eb fakt. Kjo dilem\u00eb i hapi rrug\u00ebn lloj-lloj besimeve, sepse mund\u00ebsi tjet\u00ebr nuk kishte k\u00ebtu p\u00ebrve\u00e7 t\u00eb besohej. […]<\/p>","protected":false},"author":266,"featured_media":11103,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[13],"tags":[2047,954],"ppma_author":[733],"class_list":["post-4918","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-analize","tag-ekzistencializmi","tag-filozofi"],"authors":[{"term_id":733,"user_id":266,"is_guest":0,"slug":"dritan-dragusha","display_name":"Dritan Dragusha","avatar_url":{"url":"https:\/\/sbunker.org\/wp-content\/uploads\/2024\/10\/dritan.webp","url2x":"https:\/\/sbunker.org\/wp-content\/uploads\/2024\/10\/dritan.webp"},"user_url":"","last_name":"Dragusha","first_name":"Dritan","description":"Dritan Dragusha \u00ebsht\u00eb i diplomuar n\u00eb filozofi, n\u00eb Universitetin e Prishtin\u00ebs. Dritani \u00ebsht\u00eb i fokusuar n\u00eb teori t\u00eb kultur\u00ebs dhe gjithashtu n\u00eb let\u00ebrsi, kinema dhe muzik\u00eb. Po ashtu, merret edhe me gazetari. \u00cbsht\u00eb kolumnist i rregullt n\u00eb platform\u00ebn online \"sbunker.net\". Ka qen\u00eb edhe m\u00ebsimdh\u00ebn\u00ebs i filozofis\u00eb dhe etik\u00ebs n\u00eb \"The British School Kosova\". Bashkautor n\u00eb projektin kulturor televiziv \"Filozofema\", n\u00eb Radio Televizionin e Kosov\u00ebs. Aktualisht Dritani \u00ebsht\u00eb autor dhe moderator i emisionit \"Prizma\", n\u00eb televizionin T7."}],"_links":{"self":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/4918","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\/266"}],"replies":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/comments?post=4918"}],"version-history":[{"count":4,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/4918\/revisions"}],"predecessor-version":[{"id":11108,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/4918\/revisions\/11108"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media\/11103"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media?parent=4918"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/categories?post=4918"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/tags?post=4918"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/ppma_author?post=4918"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}