{"id":5148,"date":"2016-05-05T12:31:22","date_gmt":"2016-05-05T10:31:22","guid":{"rendered":"https:\/\/sbunker.org\/?p=5148"},"modified":"2024-11-12T12:34:37","modified_gmt":"2024-11-12T10:34:37","slug":"leter-per-tolerimin","status":"publish","type":"post","link":"https:\/\/sbunker.org\/en\/analize\/leter-per-tolerimin\/","title":{"rendered":"Let\u00ebr p\u00ebr (?)Tolerimin"},"content":{"rendered":"
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Kurr\u00eb nuk mund t\u00eb rritet pajtim i v\u00ebrtet\u00eb,
\nku plag\u00ebt e urrejtjes n\u00eb m\u00ebnyr\u00eb
\nvdekjeprur\u00ebse kan\u00eb shpuar thell\u00eb.<\/em><\/p>\n

John Milton, Parajsa e humbur<\/p>\n

T\u00eb v\u00ebsh sot n\u00eb diskutim problematik\u00ebn se a duhet futur n\u00eb shkolla edukimi fetar, kur kemi parasysh se diku tash e 350 vite m\u00eb par\u00eb (1667), ishte botuar \u2018letra e par\u00eb p\u00ebr tolerimin\u2019 nga John Locke-u \u2013 kjo pa pik\u00ebn e dyshimi paraqet regres p\u00ebr nj\u00eb shoq\u00ebri. Mir\u00ebpo, si do q\u00eb t\u00eb jet\u00eb nj\u00eb regres i till\u00eb p\u00ebr shoq\u00ebrin\u00eb ton\u00eb shpeshher\u00eb, sidomos n\u00eb raste t\u00eb tilla, nuk paraqet ndonj\u00eb risi. Prandaj edhe hapja e debatit tash e nj\u00eb koh\u00eb p\u00ebr futjen n\u00eb shkolla t\u00eb edukimit fetar, vet\u00ebm sa i b\u00ebn konfirmimin k\u00ebtij regresi. N\u00eb k\u00ebt\u00eb trajtes\u00eb ne nuk do t\u2019i biem dilem\u00ebs se a duhet apo nuk duhet futur edukimi fetar n\u00eb shkoll\u00eb, sepse kjo n\u00eb fund t\u00eb fundit \u00ebsht\u00eb pjes\u00eb e vendimeve politike, por ajo se \u00e7far\u00eb do t\u00eb mundohemi q\u00eb ta trajtojm\u00eb, \u00ebsht\u00eb pik\u00ebrisht rikujtimi (sidomos p\u00ebr ata q\u00eb pretendojn\u00eb se kan\u00eb probleme amnezie), i fondamenteve mbi t\u00eb cilat \u00ebsht\u00eb themeluar shteti modern (sekular), dhe ta v\u00ebm\u00eb n\u00eb pah papajtueshm\u00ebrin\u00eb permanente mes shtetit dhe fes\u00eb.<\/p>\n

Q\u00eb n\u00eb fillim duhet cekur se feja apo religjioni n\u00eb p\u00ebrgjith\u00ebsi \u00ebsht\u00eb nj\u00eb form\u00eb shum\u00eb e lasht\u00eb dhe si e till\u00eb ka ndikuar shum\u00eb n\u00eb formimin dhe zhvillimin e jet\u00ebs njer\u00ebzore. Religjionet paramonoteiste kan\u00eb zhvilluar nj\u00eb doktrin\u00eb paq\u00ebsore dhe t\u00eb cilat nuk kan\u00eb pas\u00eb pretendime p\u00ebr ta zot\u00ebruar bot\u00ebn dhe bot\u00ebkuptimin p\u00ebr t\u00eb. K\u00ebto religjione m\u00eb shum\u00eb jan\u00eb koncentruar n\u00eb \u00e7lirimin e shpirtit t\u00eb individit, por edhe t\u00eb nj\u00ebfar\u00eb socializimi mes njer\u00ebzve. Mir\u00ebpo, kjo frym\u00eb ndryshon q\u00eb me shfaqjen e religjioneve monoteiste apo si\u00e7 njihen religjionet abrahamike. M\u00ebnyr\u00eb e konceptimit t\u00eb bot\u00ebs dhe gjith\u00e7kaje q\u00eb ka t\u00eb b\u00ebj\u00eb mbi t\u00eb dhe p\u00ebr t\u00eb, do t\u00eb marr\u00eb konotacion t\u00ebr\u00ebsisht t\u00eb ndrysh\u00ebm nga ai i m\u00ebparshmi. Religjionet e m\u00ebdha monoteiste do ta zhvillojn\u00eb doktrin\u00ebn e tyre e cila ka karakter dogmatik dhe q\u00eb synojn\u00eb apo m\u00eb mir\u00eb t\u00eb themi kan\u00eb pretendime epistemologjike mbi shpjegimin mbi bot\u00ebn dhe p\u00ebr bot\u00ebn. Pra, k\u00ebto religjione tentojn\u00eb t\u00eb na bindin se e posedojn\u00eb te v\u00ebrtet\u00ebn absolute mbi bot\u00ebn. Gjithashtu, sipas k\u00ebtyre religjioneve ideja p\u00ebrfundimtare e nj\u00eb rendi moral shpjegohet vet\u00ebm n\u00ebp\u00ebrmes tyre. Prandaj, k\u00ebto emanacione t\u00eb dh\u00ebna nga Zoti p\u00ebr njeriun, p\u00ebr bot\u00ebn; jan\u00eb t\u00eb v\u00ebrtetat t\u00eb padiskutueshme dhe nj\u00ebherit p\u00ebrfundimtare. Nj\u00eb normativitet i till\u00eb \u00ebsht\u00eb i pakompromis, i pazb\u00ebrthyesh\u00ebm, por vet\u00ebm se duhet pranuar ashtu si\u00e7 na \u00ebsht\u00eb dh\u00ebn\u00eb. Nd\u00ebrhyrja jon\u00eb n\u00eb k\u00ebt\u00eb rend, sipas k\u00ebtyre religjioneve do t\u00eb paraqiste nd\u00ebrhyrjen n\u00eb rendin kozmik, e q\u00eb n\u00eb nj\u00eb rend t\u00eb till\u00eb ka t\u00eb drejt\u00eb t\u00eb nd\u00ebrhyj\u00eb vet\u00ebm Zoti. Andaj, nj\u00eb q\u00ebndrim i till\u00eb, nj\u00eb diskurs i till\u00eb q\u00eb p\u00ebrbrenda zhvillon domosdoshm\u00ebrin\u00eb e universalizimit, domosdoshm\u00ebrisht do t\u00eb d\u00ebrgoj\u00eb n\u00eb dhun\u00eb q\u00eb n\u00eb takimin e par\u00eb m\u00eb realitetin socio-politik, sepse p\u00ebrgjat\u00eb historis\u00eb kemi par\u00eb sesi politika me religjionin dhe anasjelltas kan\u00eb nj\u00eb gatishm\u00ebri afilative dhe se nj\u00eb gatishm\u00ebri e till\u00eb patjet\u00ebr se do t\u00eb prodhoj\u00eb situata apo gjendje q\u00eb do t\u00eb shpien n\u00eb dhun\u00eb. Mbase p\u00ebr k\u00ebt\u00eb Locke-u shprehet: \u201c…as paqja as siguria, jo, jo kaq shum\u00eb sa miq\u00ebsia e nd\u00ebrsjell\u00ebt, nuk mund t\u00eb vendosen ndonj\u00ebher\u00eb e as nuk mund t\u00eb ruhen mes tyre, p\u00ebr sa koh\u00eb q\u00eb mbizot\u00ebron mendimi – se sundimi i ka themelet te lutja dhe se feja duhet t\u00eb p\u00ebrhapet me an\u00eb t\u00eb forc\u00ebs s\u00eb arm\u00ebve\u201d (John Locke, Let\u00ebr p\u00ebr Tolerimin, f. 28). Pra, sipas Locke-ut, feja n\u00eb fondamentin e saj ka tendenc\u00ebn e p\u00ebrhapjes sa m\u00eb gjith\u00ebp\u00ebrfshir\u00ebse dhe p\u00ebr k\u00ebt\u00eb nuk zgjedh\u00eb kurrfar\u00eb mjeti.<\/p>\n

P\u00ebr k\u00ebt\u00eb, duke par\u00eb se nj\u00eb afilacion i till\u00eb mes religjionit dhe politik\u00ebs prodhon kriza q\u00eb d\u00ebrgojn\u00eb n\u00eb dhun\u00eb (e dim\u00eb nga e kaluara sesi Europa per\u00ebndimore ka kaluar n\u00ebp\u00ebr luft\u00ebra t\u00eb p\u00ebrgjakshme pik\u00ebrisht p\u00ebr shkak se politika ka koketuar me fen\u00eb), shoq\u00ebria per\u00ebndimore vendos q\u00eb religjionin ta ndaj\u00eb nga shteti dhe k\u00ebshtu t\u00eb zhvilloj\u00eb nj\u00eb dimension sekularist p\u00ebr shoq\u00ebrin\u00eb. \u201c(…) askush nuk mund t\u2019i imponohet as vetes as t\u00eb tjer\u00ebve p\u00ebr shkak t\u00eb besnik\u00ebris\u00eb ndaj Princit ose p\u00ebr shkak t\u00eb prajshm\u00ebris\u00eb dhe \u00e7ilt\u00ebrsis\u00eb s\u00eb adhurimit ndaj Zotit, madje kjo \u00ebsht\u00eb pik\u00ebrisht ajo \u00e7ka un\u00eb \u00e7moj mbi t\u00eb gjitha gj\u00ebrat q\u00eb nevojiten p\u00ebr t\u00eb dalluar me sakt\u00ebsi detyr\u00ebn e qeveris\u00eb civile nga detyra e fes\u00eb dhe p\u00ebr t\u00eb p\u00ebrcaktuar me drejt\u00ebsi kufijt\u00eb ndar\u00ebs mes nj\u00ebr\u00ebs dhe tjetr\u00ebs\u201d (ibid., ff. 15-16). Kjo ndarje, p\u00ebr t\u00eb cil\u00ebn flet Locke-u, do t\u00eb krijoj\u00eb nj\u00eb gjendje qet\u00ebsie, nj\u00eb gjendje paqeje, sepse tanim\u00eb religjioni b\u00ebhet nj\u00eb instrument i cili p\u00ebr mision ka humanitetin, interpretimin e moralit, por pa mund\u00ebsin\u00eb se k\u00ebto do t\u00eb vihen n\u00eb funksion n\u00ebp\u00ebrmes mjeteve q\u00eb ka n\u00eb posedim aparati shtet\u00ebror. Pra, me k\u00ebt\u00eb vendoset q\u00eb n\u00eb shtetin sekular ushtrimi i fes\u00eb \u00ebsht\u00eb nj\u00eb e drejt\u00eb e secilit individ q\u00eb mund ta ushtroj\u00eb lirsh\u00ebm, por pa pretendimin se ajo mund t\u00eb nd\u00ebrlidhet me sfer\u00ebn e institucioneve publike shtet\u00ebrore. Bile-bile partit\u00eb politike, grupe t\u00eb ndryshme shoq\u00ebrore, individ\u00eb t\u00eb caktuar etj., q\u00eb kan\u00eb shp\u00ebrfaqur tendenca konektuese t\u00eb tilla me fen\u00eb, jan\u00eb kritikuar ashp\u00ebr (jo dhe aq n\u00eb vendin ton\u00eb), sepse kjo marr\u00ebdh\u00ebnie \u00ebsht\u00eb konsideruar si tendenc\u00eb p\u00ebr prishjen e fondamentit t\u00eb nj\u00eb shoq\u00ebrie apo shteti sekularist.<\/p>\n

Tash shtrohet pyetja: se \u00e7far\u00eb na ka v\u00ebn\u00eb n\u00eb siklet kaq t\u00eb pap\u00ebrmbajtsh\u00ebm q\u00eb ta rimartojm\u00eb edhe nj\u00ebher\u00eb fen\u00eb me politik\u00ebn?! Pse shkolla sot na qenka gjysmake, e paplot\u00eb pa \u2018edukimin fetar\u2019 n\u00eb t\u00eb? N\u00eb p\u00ebrgjigjen e pyetjes s\u00eb par\u00eb v\u00ebrejm\u00eb siklet dhe pap\u00ebrmbajtje tek grupe t\u00eb ndryshme shoq\u00ebrore, parti politike, individ\u00eb t\u00eb caktuar etj., q\u00eb t\u00eb vendoset nj\u00eb marr\u00ebdh\u00ebnie mes fes\u00eb dhe politik\u00ebs pik\u00ebrisht p\u00ebr faktin, t\u00ebr\u00ebsisht pragmatik egoist, q\u00eb ka p\u00ebr q\u00ebllim p\u00ebrfitimin e tyre nga kjo lidhje. Sepse po t\u00eb ishte p\u00ebr t\u00eb mir\u00ebn e shoq\u00ebris\u00eb dhe t\u00eb shtetit patjet\u00ebr se nj\u00eb marr\u00ebdh\u00ebnie e till\u00eb me fen\u00eb as q\u00eb do t\u00eb ishte n\u00eb horizontet e diskutimit. Pra, kjo tendenc\u00eb ka dy efekte negative q\u00eb p\u00ebrshkojn\u00eb dy \u00a0drejtime t\u00eb ndryshme. E para, nj\u00eb lidhje e till\u00eb mes politik\u00ebs dhe religjionit e d\u00ebmton shtetin \u2013 pra e prish fondamentin sekularist t\u00eb tij, dhe shoq\u00ebrin\u00eb liberale e zhvendos n\u00eb konditat e nj\u00eb shoq\u00ebrie, e cila tanim\u00eb p\u00ebr q\u00ebllim primar do t\u00eb ket\u00eb lidhjen e saj me t\u00eb p\u00ebrtejmen me hyjnoren, e jo me dimensionin real socio-politiko-ekonomik. Dhe e dyta, kjo marr\u00ebdh\u00ebnie e d\u00ebmton edhe vet\u00eb fen\u00eb, sepse si\u00e7 edhe dihet se konceptimi humanist q\u00eb mund ta bart\u00eb feja \u00ebsht\u00eb pik\u00ebrisht n\u00eb mund\u00ebsit\u00eb e saj p\u00ebr t\u00eb promovuar humanizmin, bashk\u00ebjetes\u00ebn dhe mbi t\u00eb gjitha toleranc\u00ebn ndaj tjetrit q\u00eb mund t\u00eb jet\u00eb dhe \u00ebsht\u00eb ndryshe nga ne, vet\u00ebm at\u00ebher\u00eb kur \u00ebsht\u00eb jasht\u00eb domenit t\u00eb politik\u00ebs.<\/p>\n<\/div>\n

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Kurr\u00eb nuk mund t\u00eb rritet pajtim i v\u00ebrtet\u00eb, ku plag\u00ebt e urrejtjes n\u00eb m\u00ebnyr\u00eb vdekjeprur\u00ebse kan\u00eb shpuar thell\u00eb. John Milton, Parajsa e humbur T\u00eb v\u00ebsh sot n\u00eb diskutim problematik\u00ebn se a duhet futur n\u00eb shkolla edukimi fetar, kur kemi parasysh se diku tash e 350 vite m\u00eb par\u00eb (1667), ishte botuar \u2018letra e par\u00eb p\u00ebr […]<\/p>","protected":false},"author":266,"featured_media":10018,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[13],"tags":[868,1550],"ppma_author":[733],"class_list":["post-5148","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-analize","tag-politika","tag-religjioni"],"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\/5148","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=5148"}],"version-history":[{"count":3,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/5148\/revisions"}],"predecessor-version":[{"id":10019,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/5148\/revisions\/10019"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media\/10018"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media?parent=5148"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/categories?post=5148"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/tags?post=5148"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/ppma_author?post=5148"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}