{"id":5045,"date":"2016-02-16T13:46:08","date_gmt":"2016-02-16T11:46:08","guid":{"rendered":"https:\/\/sbunker.org\/?p=5045"},"modified":"2024-10-11T10:17:44","modified_gmt":"2024-10-11T08:17:44","slug":"richard-rorty-si-alternative","status":"publish","type":"post","link":"https:\/\/sbunker.org\/en\/opinion\/richard-rorty-si-alternative\/","title":{"rendered":"Richard Rorty si alternativ\u00eb"},"content":{"rendered":"
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(Ekskurs mbi anti-esencializmin kulturor n\u00eb teorin\u00eb e Rorty-t)<\/p>\n<\/div>\n

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At\u00ebher\u00eb kur t\u00eb gjith\u00eb po prisnin fundin e nacionalizmit dhe ideologjive t\u00eb ndryshme radikale, vizioneve konservative t\u00eb nd\u00ebrtuara mbi premisa lokaliste\/tradicionale, paradoksalisht, filloi shfaqja e s\u00ebrishme e impulseve radikale pothuajse kudo n\u00eb bot\u00eb. At\u00ebher\u00eb kur t\u00eb gjith\u00eb kishin pritur eksplozionin ekonomik n\u00eb mbar\u00eb globin t\u00eb simuluar nga \u2018tregu i lir\u00eb\u2019 i ekonomis\u00eb liberale, n\u00eb fakt ndodhi ngritja e papun\u00ebsis\u00eb, rritja e varf\u00ebris\u00eb, dhe forma t\u00eb reja t\u00eb ndarjeve shoq\u00ebrore u b\u00ebn\u00eb m\u00eb se evidente. Madje, kur t\u00eb gjith\u00eb kishin besuar se autoriteti i institucioneve bot\u00ebrore ishte i paalternativ\u00eb, OKB-ja n\u00eb m\u00ebnyr\u00eb permanente kishte d\u00ebshtuar t\u00eb luaj\u00eb rolin e nj\u00eb instance ekzekutive me shtrir\u00ebshm\u00ebri n\u00eb t\u00eb gjith\u00eb globin. Ajo shpesh ishte politikisht nga aspiratat destruktive p\u00ebr shtetet p\u00ebrb\u00ebr\u00ebse, por edhe juridikisht nga formati i kompetencave q\u00eb ishin ravij\u00ebzuar n\u00eb nj\u00eb periudh\u00eb tjet\u00ebr historike, e q\u00eb ishte e paalternativ\u00eb. Nga kjo situat\u00eb e komplikuar socio-politike u b\u00eb e mundur s\u00ebrish rishfaqja e disa prej formave ideologjike alternative t\u00eb liberalizmit: prej konservativ\u00ebve q\u00eb deklaronin respektin e pakusht\u00ebzuar p\u00ebr \u2018rr\u00ebnj\u00ebt\u2019 tradicionale dhe tregonin p\u00ebr nostalgjin\u00eb p\u00ebr \u2018vlerat e humbura\u2019, deri tek majtist\u00ebt q\u00eb pik\u00ebrisht kur ishte supozuar se kishin p\u00ebrjetuar disfat\u00ebn p\u00ebrfundimtare, n\u00eb sken\u00eb u shfaqen s\u00ebrish.<\/p>\n

Duke v\u00ebrejtur t\u00eb gjith\u00eb k\u00ebt\u00eb trandje q\u00eb po ndodhte n\u00eb sken\u00ebn bot\u00ebrore, Richard Rorty na jep nj\u00eb alternativ\u00eb ndryshe. Thelbi i teoris\u00eb s\u00eb Rorty-t n\u00eb k\u00ebt\u00eb pik\u00eb \u00ebsht\u00eb anti-esencializmi i tij. Rorty \u00ebsht\u00eb anti-platonik n\u00eb teori, meq\u00eb konsideronte q\u00eb realiteti nuk karakterizohet nga ndonj\u00eb themel universal intengjibil, ose q\u00eb ai nuk posedon kurr\u00ebfar\u00eb esence intrinsike. Ai p\u00ebrfundimisht shpreh mosbesimin n\u00eb k\u00ebt\u00eb narracion teorik, e p\u00ebr pasoj\u00eb supozon q\u00eb r\u00ebnia e k\u00ebsaj ngrehine teorike shp\u00ebrb\u00ebhet n\u00eb shum\u00ebsin\u00eb e perspektivave t\u00eb ndryshme. Si rrjedhoj\u00eb e k\u00ebtij koncepsioni, Rorty, tregon q\u00eb numri n\u00eb rritje i praktikave divergjente kulturore e b\u00ebn po ashtu absolutisht t\u00eb pamundur sintetizimin e tyre n\u00eb nj\u00eb skem\u00eb unike kuptimore. Heidegger-i thoshte se e gjith\u00eb metafizika \u00ebsht\u00eb platoniz\u00ebm (Leksione dhe Konferenca, f. 235). S\u00eb k\u00ebndejmi, p\u00ebrmbysja e platonizmit \u00ebsht\u00eb edhe p\u00ebrmbysje e metafizik\u00ebs.<\/p>\n

Andaj, Rorty \u00ebsht\u00eb mendimtari postmetafizik q\u00eb e trajton \u00e7\u00ebshtjen e V\u00ebrtet\u00ebsis\u00eb, thjesht, sikur konstruksion shoq\u00ebror dhe afer\u00eb linguistike. Rrjedhimisht, sikurse n\u00eb trash\u00ebgimin\u00eb (neo)pragmatike n\u00eb p\u00ebrgjith\u00ebsi, tek ai m\u00eb relevenate \u00ebsht\u00eb p\u00ebrdorimi ose funksioni i ndonj\u00eb presupozimi sesa ndonj\u00ebfar\u00eb p\u00ebrmbajtjeje e tij e brendshme. Sistemi konceptual \u00ebsht\u00eb z\u00ebvend\u00ebsuar me funksionin e tij pragmatik. Rorty thot\u00eb q\u00eb meq\u00eb nuk ka mund\u00ebsi p\u00ebr ta prezentuar realitetin n\u00eb \u00ebsht\u00ebsin\u00eb (qen\u00ebsin\u00eb) tipike t\u00eb tij, ai \u201c(\u2026) \u00ebsht\u00eb dor\u00ebzuar p\u00ebr iden\u00eb se dija \u00ebsht\u00eb p\u00ebrpjekje p\u00ebr ta prezentuar realitetin. P\u00ebr m\u00eb tep\u00ebr, ne duhet t\u00eb shohim kerkes\u00ebn qysh ta p\u00ebrdorim at\u00eb\u201d(Philosophy and Social Hope, f. 33). Rorty k\u00ebtu e shpreh \u00e7lirimin p\u00ebrfundimtar prej ngarkesave esencialiste t\u00eb trash\u00ebgimis\u00eb platonike.<\/p>\n

P\u00ebr ta v\u00ebrejtur k\u00ebt\u00eb vet\u00ebm le ta krahasojm\u00eb k\u00ebt\u00eb me nj\u00eb prej nism\u00ebtar\u00ebve t\u00eb kritik\u00ebs s\u00eb filozofis\u00eb tradicionale, Emmanuel Levinas-in. Levinas-i, p\u00ebrgjith\u00ebsisht, insiston n\u00eb modifikimin diskursiv t\u00eb gjith\u00eb tradit\u00ebs filozofike ngaq\u00eb ka qen\u00eb e preokupuar, qysh prej trashigimis\u00eb Elease, mbi njejt\u00ebsin\u00eb, at\u00eb elementin e pareduktuesh\u00ebm q\u00eb iu reziston t\u00eb gjitha diferencave. Levinas-i insiston se \u00ebsht\u00eb e domosdoshme kritika e ontologjis\u00eb tradicionale dhe konfrontimi i saj me m\u00ebsimet etike. Ngase; \u201cEtika n\u00ebnkupton t\u00ebhuajsin\u00eb e Tjetrit, pareduktueshm\u00ebrin\u00eb e tij n\u00eb Un\u00eb, n\u00eb mendimet dhe pron\u00ebsit\u00eb e mia. Kjo pamund\u00ebsi e themelueshm\u00ebris\u00eb s\u00eb Tjet\u00ebrsis\u00eb \u00e7on kah nj\u00eb etik\u00eb q\u00eb s\u2019\u00ebsht\u00eb lloj njohje. (\u2026) Etika kritikon dijen\u201d(The Cambridge companion to Postmodernism, f. 187). \u00a0\u00cbsht\u00eb e qart\u00eb mbase q\u00eb p\u00ebrkund\u00ebr preokupimit t\u00eb tij me at\u00eb q\u00eb \u00ebsht\u00eb e ndryshme, ose dallueshm\u00ebrin\u00eb sikur t\u00eb till\u00eb, Levinas-i, n\u00eb nj\u00eb m\u00ebnyr\u00eb a tjet\u00ebr, \u00ebsht\u00eb brenda suazave esencialiste p\u00ebr aq koh\u00eb sa operon p\u00ebr Tjetrin si kategori me T t\u00eb madhe. Dhe me gjith\u00eb kritik\u00ebn e tij p\u00ebr ontologjin\u00eb tradicionale, e rrjedhojat e saj mbi m\u00ebsimin e identitetit, ka ndoshta nj\u00eb perspektiv\u00eb m\u00eb t\u00eb qasshme sesa propozimi i tij p\u00ebr aplikim t\u00eb m\u00ebtejm\u00eb t\u00eb standarteve etike q\u00eb rrjedhin nga refuzimi i saj. N\u00eb k\u00ebt\u00eb situat\u00eb p\u00ebrpar\u00ebsia e Rorty-t \u00ebsht\u00eb evidente. Nj\u00ebmend n\u00ebse supozojm\u00eb se nuk ekziston ndonj\u00eb standart unifikues diskursiv, dhe mendimi mbi v\u00ebrtet\u00ebsin\u00eb ose pav\u00ebrtet\u00ebsin\u00eb \u00ebsht\u00eb totalisht i panevojsh\u00ebm. Madje ndonj\u00eb ligjerat\u00eb e till\u00eb nuk na ndihmon p\u00ebr t\u00eb zgjidhur dilemat q\u00eb konfrontohen shoq\u00ebrit\u00eb bashk\u00ebkohore (Nj\u00eb konstatim i till\u00eb mbase \u00ebsht\u00eb v\u00ebrejtur qysh tek Lyotard-i kur analizonte gjendjen postmoderne dhe raportin e saj me dijen. M\u00eb gjer\u00ebsisht p\u00ebr k\u00ebt\u00eb \u00e7\u00ebshtje shih: Lyotard, Jean-Fran\u00e7ois, The Postmodern Condition: A Report on Knowledge, ff. 23-37).<\/p>\n

Qyshdoqoft\u00eb, ligj\u00ebrimi n\u00eb t\u00eb cilin ne po aludojm\u00eb nuk ka kaluar pa kritika t\u00eb shumanshme. Shum\u00eb mendimtar\u00eb q\u00eb sot thuhet se p\u00ebrfaq\u00ebsojn\u00eb ende diskursin modernist, gjykojn\u00eb se zhb\u00ebrja e \u00e7far\u00ebdo kriteriumi objektiv dhe universalisht t\u00eb vlefsh\u00ebm hap konsekuenca t\u00eb rrezikshme sidomos n\u00eb sfer\u00ebn politike. Por ndryshe nga kjo qasje, ne jemi t\u00eb prir\u00eb t\u00eb shohim m\u00eb shum\u00eb shans sesa rrezik apo k\u00ebrc\u00ebnim permanent. Mungesa e ndonj\u00eb formulimi t\u00eb mbyllur dhe t\u00eb esencializuar etik hap mund\u00ebsit\u00eb q\u00eb gjith\u00ebher\u00eb t\u00eb ket\u00eb prioritet ajo q\u00eb \u00ebsht\u00eb prosperuese mbi di\u00e7ka q\u00eb \u00ebsht\u00eb ekzistuese. Dhe, ndoshta pik\u00ebrisht tek Rorty duhet ta gjejm\u00eb nj\u00eb alternativ\u00eb p\u00ebr t\u2019u p\u00ebrballur me sfidat eventuale q\u00eb vijn\u00eb pas krizave t\u00eb diskurseve vetevidente. Rorty konsideron se shoq\u00ebria q\u00eb \u00ebsht\u00eb e nd\u00ebrtuar mbi principin e p\u00ebrfshirjes t\u00eb t\u00eb gjith\u00eb \u2018vokabular\u00ebve\u2019 t\u00eb mundsh\u00ebm \u00ebsht\u00eb vet\u00eb parakushti i asaj q\u00eb ai e quan \u201cndjenjat e deteorizuara t\u00eb shoq\u00ebris\u00eb\u2019. N\u00eb at\u00eb komunitet ku \u201c\u00e7dokush mendon q\u00eb \u00ebsht\u00eb solidariteti njer\u00ebzor, ndryshe nga njohja p\u00ebr di\u00e7ka jo vet\u00ebm njer\u00ebzore, q\u00eb nj\u00ebmend ka vler\u00eb\u201d (Philosophy and Social Hope, fq. 22). Alternativa t\u00eb cil\u00ebn na e ofron Rorty-t, \u00ebsht\u00eb pik\u00ebrisht zhb\u00ebrja e ksenofobive kulturore, zhvleft\u00ebsimi i epiqendrave dhe koncentrimi sa me i p\u00ebrgjithsh\u00ebm kulturor me shtrirje horizontale. Ai na sensibilizon q\u00eb p\u00ebrfshirja, kooperimi kulturor, nuk ka nevoj\u00eb p\u00ebr imponim t\u00eb kritereve t\u00eb ndryshme, tendenca q\u00eb ato t\u00eb filtrohen n\u00ebp\u00ebrmjet ndonj\u00eb skeme t\u00eb paradh\u00ebn\u00eb diskursive\/teorike. Ai tregon q\u00eb identitetet jan\u00eb gjith\u00ebher\u00eb t\u00eb p\u00ebrziera, kontekstuale, dhe n\u00eb b\u00ebrje e sip\u00ebr. S\u2019ka asgj\u00eb fikse, porse gjith\u00e7ka \u00ebsht\u00eb procesuale. Andaj, duke u nisur nga kjo q\u00eb u tha m\u00eb lart, lirisht mund t\u00eb themi se shoq\u00ebria sot ka nevoj\u00eb p\u00ebr nj\u00eb frym\u00eb rorty-ane.<\/p>\n<\/div>\n

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(Ekskurs mbi anti-esencializmin kulturor n\u00eb teorin\u00eb e Rorty-t) At\u00ebher\u00eb kur t\u00eb gjith\u00eb po prisnin fundin e nacionalizmit dhe ideologjive t\u00eb ndryshme radikale, vizioneve konservative t\u00eb nd\u00ebrtuara mbi premisa lokaliste\/tradicionale, paradoksalisht, filloi shfaqja e s\u00ebrishme e impulseve radikale pothuajse kudo n\u00eb bot\u00eb. At\u00ebher\u00eb kur t\u00eb gjith\u00eb kishin pritur eksplozionin ekonomik n\u00eb mbar\u00eb globin t\u00eb simuluar nga […]<\/p>","protected":false},"author":266,"featured_media":7966,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[9],"tags":[],"ppma_author":[733],"class_list":["post-5045","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-opinion"],"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\/5045","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=5045"}],"version-history":[{"count":3,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/5045\/revisions"}],"predecessor-version":[{"id":8219,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/5045\/revisions\/8219"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media\/7966"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media?parent=5045"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/categories?post=5045"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/tags?post=5045"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/ppma_author?post=5045"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}