{"id":5437,"date":"2019-10-29T17:37:52","date_gmt":"2019-10-29T15:37:52","guid":{"rendered":"https:\/\/sbunker.org\/?p=5437"},"modified":"2024-10-29T17:46:01","modified_gmt":"2024-10-29T15:46:01","slug":"cfare-eshte-retorika-e-mire","status":"publish","type":"post","link":"https:\/\/sbunker.org\/en\/analize\/cfare-eshte-retorika-e-mire\/","title":{"rendered":"\u00c7far\u00eb \u00ebsht\u00eb retorika e mir\u00eb?"},"content":{"rendered":"
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Artikulli origjinal n\u00eb\u00a0<\/span>Aeon<\/a><\/p>\n<\/div>\n

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Platoni thoshte se duhet t\u00eb jemi dyshues ndaj fol\u00ebsve bind\u00ebs dhe ngash\u00ebnjimit t\u00eb emocioneve. Megjithat\u00eb, retorik\u00eb mund t\u00eb jet\u00eb nj\u00eb e mir\u00eb qytetare.<\/em><\/p>\n

Filozof\u00ebt kan\u00eb nj\u00eb problem t\u00eb kahmotsh\u00ebm me retorik\u00ebn. Pik\u00ebv\u00ebshtrimi i zakonsh\u00ebm p\u00ebrplasjes mes tyre \u00ebsht\u00eb i mir\u00ebnjohur: p\u00ebrderisa filozofia \u00ebsht\u00eb veprimtari drejt s\u00eb v\u00ebrtet\u00ebs q\u00eb merret me argumente t\u00eb arsyetuara, retorika \u00ebsht\u00eb e painteresuar n\u00eb t\u00eb v\u00ebrtet\u00ebn dhe merret sall me bindjen. Ky pik\u00ebv\u00ebshtrim shpesh i ngarkohet Platonit, por kjo \u00ebsht\u00eb shum\u00eb e ngutshme. Si\u00e7 e pranonte vet\u00eb Platoni, filozof\u00ebt duhet t\u00eb paraqesin idet\u00eb e tyre n\u00eb form\u00eb bind\u00ebse po desh\u00ebn t\u00eb pranohen dhe ka p\u00ebrdorime t\u00eb retorik\u00ebs q\u00eb mund t\u00eb thellojn\u00eb n\u00eb vend q\u00eb ta irritojn\u00eb p\u00ebrkushtimin ton\u00eb ndaj t\u00eb v\u00ebrtet\u00ebs. Fuqia e nj\u00eb fol\u00ebsi t\u00eb efektsh\u00ebm p\u00ebr t\u00eb kapluar nj\u00eb audienc\u00eb mjafton p\u00ebr t\u00eb ngjallur dyshimin ton\u00eb n\u00eb politik\u00ebn demokratike, megjithat\u00eb duhet q\u00eb gjithashtu t\u00eb pranojm\u00eb se praktika e retorik\u00ebs\u00a0mund\u00a0<\/em>t\u2019i sh\u00ebrbej\u00eb nj\u00eb q\u00ebllim qytetar. Pyetja kryesore k\u00ebtu \u00ebsht\u00eb ajo se \u00e7far\u00eb e dallon retorik\u00ebn e mir\u00eb prej retorik\u00ebs s\u00eb keqe.<\/p>\n

Platonit i interesonte thell\u00ebsisht kjo pyetje. Sado q\u00eb interesimi p\u00ebr t\u00eb v\u00ebrtet\u00ebn p\u00ebrshkon mendimin e tij, ky nuk \u00ebsht\u00eb problemi m\u00eb i r\u00ebnd\u00ebsish\u00ebm q\u00eb ka me retorik\u00ebn n\u00eb dialogjet e tij. Q\u00eb ta kuptojm\u00eb kritik\u00ebn e Platonit, na duhet ta lexojm\u00eb n\u00eb sfodin e nj\u00eb mobesimi t\u00eb thell\u00eb ndaj t\u00eb folurit bind\u00ebs q\u00eb ndjente s\u00eb bashku me bashk\u00ebkoh\u00ebsit pas humbjes s\u00eb Athin\u00ebs ndaj Spart\u00ebs n\u00eb Luft\u00ebn e Peloponezit n\u00eb fund t\u00eb shekullit t\u00eb pest\u00eb p.e.s. P\u00ebrve\u00e7 numrit t\u00eb madh t\u00eb t\u00eb vdekurve dhe t\u00eb plagosurve q\u00eb pati qyteti, humbja pati ndikim monumental mbi psik\u00ebn athinase. Te\u00a0Ligjet<\/em>, q\u00eb zakonisht konsiderohet si vepra e fundit e Platonit, Vizituesi Athinas deklaron se \u2018\u00e7do grek e merr p\u00ebr t\u00eb qen\u00eb se qyteti im e do t\u00eb folur\u00ebn dhe merret goxha shum\u00eb me t\u00eb, nd\u00ebrkoh\u00eb q\u00eb Sparta \u00ebsht\u00eb qytet fjal\u00ebpak, e Kreta praktikon m\u00eb shum\u00eb dredhin\u00eb sesa t\u00eb folur\u00ebn.\u2019<\/p>\n

Pa dyshim se kishte shum\u00eb faktor\u00eb q\u00eb ndikuan n\u00eb humbjen e Athin\u00ebs n\u00eb luft\u00eb, por n\u00ebse ka nj\u00eb gj\u00eb q\u00eb mund ta ve\u00e7ojm\u00eb mbi t\u00eb tjerat, ai \u00ebsht\u00eb fakti se vet populli athinas qe bindur prej shtetar\u00ebve dhe gjeneral\u00ebve karizmatik\u00eb t\u00eb asaj periudh\u00eb q\u00eb t\u00eb nd\u00ebrmerrte nj\u00eb num\u00ebr fushatash ushtarake katastrofale. Si\u00e7 do t\u00eb ankoheshin shum\u00eb shkrimtar\u00eb \u2013 historian\u00eb, tragjedian\u00eb e komedian\u00eb \u2013 p\u00ebrgjat\u00eb dhe pas luft\u00ebs, shkaku kryesor q\u00eb solli humbjen qe \u2018dashuria p\u00ebr t\u00eb folurit\u2019 e athinasve.<\/p>\n

R\u00ebnia e Athin\u00ebs na ofron nj\u00eb rr\u00ebfenj\u00eb me moral p\u00ebr epok\u00ebn ton\u00eb. Megjith\u00ebse do t\u00eb ishte gabim t\u00eb refuzohet e folura bind\u00ebse thjesht ngase fol\u00ebsi nuk i p\u00ebrket partis\u00eb son\u00eb t\u00eb preferuar, do t\u00eb ishte poashtu gabim t\u00eb mendohet se duhet t\u00eb pranojm\u00eb \u00e7do fjalim q\u00eb na duket bind\u00ebs. Fjalimet e Nyrnbergut t\u00eb Adolf Hitler-it n\u00eb vitet 1920 dhe 1930 qen\u00eb vegla propaganduese shum\u00eb t\u00eb efektshme n\u00eb p\u00ebrforcimin e pushtetit t\u00eb Partis\u00eb Naziste dhe n\u00eb ndryshimin e pik\u00ebpamjeve t\u00eb popullit gjerman, por efektet m\u00eb t\u00eb gj\u00ebra t\u00eb aft\u00ebsis\u00eb s\u00eb tij p\u00ebr t\u00eb fabrikuar nj\u00eb Gjermani t\u00eb \u00e7liruar qen\u00eb shkat\u00ebrrimtare p\u00ebr vendin. K\u00ebtu parimi \u00ebsht\u00eb i thjesht\u00eb: retorika e mir\u00eb nuk \u00ebsht\u00eb e reduktueshme n\u00eb retorik\u00ebn\u00a0bind\u00ebse<\/em>. Bindja shpesh mund t\u00eb jet\u00eb q\u00ebllim i retoricienit, por n\u00ebse retorika do t\u2019i sh\u00ebrbej\u00eb nj\u00eb t\u00eb mir\u00eb qytetare, duhet t\u2019i sh\u00ebrbej\u00eb popullit t\u00eb cilit i drejtohet. Platoni qe i pari q\u00eb v\u00ebrejti se bindja nuk mund t\u00eb jet\u00eb q\u00ebllimi i duhur i retorik\u00ebs, ngaq\u00eb \u00ebsht\u00eb pyetje e hapur sesi i sh\u00ebrben interesave t\u00eb nj\u00eb audience kur nj\u00eb fjalim bind\u00ebs ndikon n\u00eb pik\u00ebpamjet e tyre.<\/p>\n

Te\u00a0Gorgia\u00a0<\/em>dhe te\u00a0Fedri,<\/em>\u00a0Platoni nd\u00ebrmerr nj\u00eb tjet\u00ebr qasje ndaj vler\u00ebs s\u00eb retorik\u00ebs. T\u00eb dyja k\u00ebto s\u00eb bashku, shpalosin nj\u00eb teori gjith\u00ebp\u00ebrfshir\u00ebse t\u00eb asaj se kur dhe si nj\u00eb fjalim bind\u00ebs cil\u00ebsohet si retorik\u00eb e mir\u00eb.\u00a0Gorgia<\/em>\u00a0interpretohet m\u00eb s\u00eb miri si kritik\u00eb e praktik\u00ebs konvencionale t\u00eb retorik\u00ebs. N\u00eb k\u00ebt\u00eb dialog, Sokrati argumenton se q\u00ebllimi kryesor i retorik\u00ebs konvencionale nuk \u00ebsht\u00eb (th\u00ebn\u00eb drejt) bindja, por\u00a0lajkataria<\/em>. Ai e ka fjal\u00ebn p\u00ebr at\u00eb se praktika e t\u00eb folurit bind\u00ebs zakonisht arrin efektet e saj duke ngopur k\u00ebnaq\u00ebsit\u00eb dhe d\u00ebshirat e nj\u00eb audience.<\/p>\n

Vini re se si duke u zhvendosur te psikologjia e nj\u00eb audience, retoricieni tash mund t\u00eb thot\u00eb di\u00e7ka rreth asaj se si i sh\u00ebrben retorika popullit tek i cili operon. Sipas k\u00ebtij v\u00ebshtrimi, vlera e retorik\u00ebs shtrihet n\u00eb aft\u00ebsin\u00eb p\u00ebr t\u00eb k\u00ebnaqur dhe zmadhuar orekset dhe impulset njer\u00ebzore. Vet\u00eb Platoni nuk beson se retorika funksionon m\u00eb s\u00eb miri si form\u00eb e lajkataris\u00eb, edhe pse ka t\u00eb drejt\u00eb kur thot\u00eb se kjo \u00ebsht\u00eb m\u00ebnyr\u00eb sesi vepron zakonisht kjo praktik\u00eb. P\u00ebrve\u00e7 ngash\u00ebrimeve t\u00eb drejtp\u00ebrdrejta t\u00eb d\u00ebshirave t\u00eb popullit, fol\u00ebsi mund t\u00eb fitoj\u00eb p\u00ebrkrahje p\u00ebr ndonj\u00eb politik\u00eb e pik\u00ebpamje n\u00eb m\u00ebnyr\u00ebn m\u00eb t\u00eb efektshme duke p\u00ebrkrahur besimet e paluhatura t\u00eb nj\u00eb audience dhe duke i dh\u00ebn\u00eb z\u00eb frik\u00ebrave t\u00eb tyre t\u00eb fshehura. Edhe po t\u00eb jet\u00eb fjalim i shtirur, p\u00ebrforcimi i k\u00ebtyre besimeve dhe frik\u00ebrave mund ta b\u00ebj\u00eb p\u00ebr vete audienc\u00ebn.<\/p>\n

Patjet\u00ebr q\u00eb Platoni e njihte mir\u00eb furin\u00eb q\u00eb mund t\u00eb nxis\u00eb tek t\u00eb tjer\u00ebt retorika e till\u00eb lajkatare. Thrasimaku, p\u00ebr shembull, i njohur si kund\u00ebrshtari kryesor i Sokratit te\u00a0Republika<\/em>, ishte historikisht nj\u00eb prej retoricien\u00ebve m\u00eb t\u00eb mir\u00eb t\u00eb koh\u00ebs. Aft\u00ebsia e tij q\u00eb t\u00eb p\u00ebrdor\u00eb fjalimin p\u00ebr t\u00eb ndikuar mbi audien\u00ebn ishte aq e jasht\u00ebzakonshme sa Sokrati i drejtohet te\u00a0Fedri\u00a0<\/em>si \u2018i zgjuar si n\u00eb p\u00ebrndezjen e shumic\u00ebs dhe, me t\u2019u p\u00ebrndezur, ashtu edhe n\u00eb qet\u00ebsimin e tyre p\u00ebrmes magjis\u00eb\u00a0s\u00eb fjal\u00ebve t\u00eb tij\u2019.<\/p>\n

Cili \u00ebsht\u00eb pra problemi me lajkatarin\u00eb e till\u00eb? Ta z\u00ebm\u00eb se nj\u00eb politikan jep nj\u00eb fjalim t\u00eb efektsh\u00ebm duke k\u00ebnaqur deshirat e votuesve t\u00eb tij. Askush nuk mund ta mohoj\u00eb fuqizimin q\u00eb ndjejm\u00eb kur ndjenjat tona pranohen dhe validohen n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb. Pse nuk duhet t\u00eb cil\u00ebsohet fjalimi i till\u00eb si retorik\u00eb e mir\u00eb? P\u00ebrgjigjja e Platonit p\u00ebrqendrohet te objekti q\u00eb retoricieni k\u00ebrkon ta ndikoj\u00eb: psikologjin\u00eb njer\u00ebzore. Problemi i tij me retorik\u00ebn konvencionale \u00ebsht\u00eb se, duke p\u00ebrvet\u00ebsuar lajkatarin\u00eb si q\u00ebllim, ajo p\u00ebrvet\u00ebson nj\u00eb konceptim krejt\u00ebsisht t\u00eb varf\u00ebruar t\u00eb motivimit njer\u00ebzor \u2013 d.m.th., se n\u00eb thelb jemi k\u00ebrkues k\u00ebnaq\u00ebsish.<\/p>\n

Teoria e Platonit e psikologjis\u00eb njer\u00ebzore keqkuptohet shpesh. Nj\u00eb keqlexim i zakonsh\u00ebm e hamend marr\u00ebdh\u00ebnien mes arsyes dhe pasionit si konfliktuoze. N\u00eb fakt, si\u00e7 e thekson te\u00a0Fedri<\/em>, jeta m\u00eb e mir\u00eb p\u00ebr qenien njer\u00ebzore \u00ebsht\u00eb ajo n\u00eb t\u00eb cil\u00ebn arsyeja dhe pasionet veprojn\u00eb bashk\u00eb si ekip. N\u00eb k\u00ebt\u00eb dialog, Sokrati e kthen v\u00ebmendjen n\u00eb at\u00eb sesi praktika e retorik\u00ebs mund t\u00eb funksionoj\u00eb n\u00eb m\u00ebnyr\u00eb produktive si art, por zhvillon gjithashtu nj\u00eb prej portreteve m\u00eb t\u00eb detajuara t\u00eb shpirtit njer\u00ebzor n\u00eb korpusin platonik.<\/p>\n

\u00c7ift\u00ebzimi i temave \u00ebsht\u00eb i q\u00ebllimsh\u00ebm. Meq\u00eb, n\u00ebse p\u00ebrdorimi konvencional i retorik\u00ebs nuk \u00ebsht\u00eb art sepse p\u00ebrvet\u00ebson bot\u00ebkuptim t\u00eb varf\u00ebr t\u00eb psikologjis\u00eb njer\u00ebzore, si\u00e7 pohon Sokrati te\u00a0Gorgia,<\/em>\u00a0at\u00ebher\u00eb p\u00ebrdorimi i shkath\u00ebt i retorik\u00ebs duhet t\u00eb operoj\u00eb n\u00eb baza t\u00eb nj\u00eb pik\u00ebv\u00ebshtrimi t\u00eb mir\u00eb t\u00eb psikologjis\u00eb njer\u00ebzore. Sipas Platonit, ajo \u00e7far\u00eb na intereson v\u00ebrtet kur shqyrtojm\u00eb natyr\u00ebn e retorik\u00ebs \u00ebsht\u00eb natyra e shpirtit njer\u00ebzor.<\/p>\n

At\u00ebher\u00eb, cila \u00ebsht\u00eb natyra e shpirtit njer\u00ebzor? Te\u00a0Fedri<\/em>, Sokrati e p\u00ebrkufizon shpirtin p\u00ebrgjith\u00ebsish si parimin e vet\u00ebl\u00ebvizj\u00ebs n\u00eb gj\u00ebt\u00eb e gjalla. Te alegoria e njohur e qerres, ai ndan shpirtin njer\u00ebzor n\u00eb pjes\u00eb t\u00eb ndryshme: karrocieri, i cili p\u00ebrfaq\u00ebson intelektin njer\u00ebzor, p\u00ebrpiqet q\u00eb t\u00eb ngas\u00eb dy kuaj, nj\u00ebrin t\u00eb rac\u00ebs fisnike, tjetrin t\u00eb eg\u00ebr (q\u00eb p\u00ebrfaq\u00ebson pasionet racionale dhe joracionale). N\u00eb k\u00ebt\u00eb alegori, Platoni nuk e mohon natyr\u00ebn ton\u00eb si k\u00ebrkues k\u00ebnaq\u00ebsish. Megjithat\u00eb, n\u00ebse duam t\u00eb\u00a0l\u00ebvizim<\/em>\u00a0vetet tona si qenie njer\u00ebzore, ai beson se \u00ebsht\u00eb vendimtare q\u00eb t\u00eb zhvillojm\u00eb natyr\u00ebn ton\u00eb si k\u00ebrkues arsyeje. Pse pik\u00ebrisht? P\u00ebrgjigjja e tij kryesore te\u00a0Fedri\u00a0<\/em>\u00ebsht\u00eb se pjesa jon\u00eb q\u00eb k\u00ebrkon arsyen p\u00ebrfaq\u00ebson aft\u00ebsin\u00eb q\u00eb ka secili prej nesh si qenie njer\u00ebzore p\u00ebr t\u2019u p\u00ebrfshir\u00eb n\u00eb mendim t\u00eb pavarur: p\u00ebr t\u00eb kuptuar dhe \u00e7muar p\u00ebr veten ton\u00eb nj\u00eb grumbull idealesh dhe aspiratash sipas t\u00eb cilave d\u00ebshirojm\u00eb t\u00eb jetojm\u00eb. \u00c7\u2019\u00ebsht\u00eb e v\u00ebrteta, ai p\u00ebrshkruan d\u00ebshir\u00ebn ton\u00eb p\u00ebr ta zhvilluar k\u00ebt\u00eb arsyetim si forc\u00eb aq bind\u00ebse saq\u00eb m\u00eb s\u00eb miri do t\u00eb klasifikohej n\u00ebn kategorin\u00eb e dashuris\u00eb erotike.<\/p>\n

V\u00ebshtrimet e Platonit mbi fjalimin bind\u00ebs na ofrojn\u00eb nj\u00eb grumbull mjetesh t\u00eb dobishme p\u00ebr ta par\u00eb vler\u00ebn e retorik\u00ebs n\u00eb jet\u00ebn qytetare moderne. Kritika e tij shpjegon, pik\u00eb s\u00eb pari, prirjen ton\u00eb n\u00eb politik\u00ebn demokratike p\u00ebr t\u2019iu p\u00ebrgjigjur me dyshim aft\u00ebsive t\u00eb nj\u00eb fol\u00ebsi bind\u00ebs. K\u00ebtu problemi shtrihet jo n\u00eb p\u00ebrdorimin e fjalimit bind\u00ebs si t\u00eb till\u00eb, por n\u00eb synimin e shum\u00eb retoricien\u00ebve t\u00eb efektsh\u00ebm p\u00ebr ta korruptuar apo topitur fuqin\u00eb e audienc\u00ebs p\u00ebr mendim t\u00eb pavarur. Te\u00a0Mein Kampf\u00a0(1925),\u00a0<\/em>Hitleri \u00ebsht\u00eb shum\u00eb i hapur rreth k\u00ebtij synimi n\u00eb shtjellimin e v\u00ebshtrimeve tij rreth p\u00ebrdorimit t\u00eb duhur t\u00eb propagand\u00ebs: \u2018Arti i propagand\u00ebs q\u00ebndron pik\u00ebrisht n\u00eb t\u00eb qenit i aft\u00eb t\u00eb zgjoj\u00eb imagjinat\u00ebn e publikut p\u00ebrmes ngash\u00ebnjimit t\u00eb ndjenjave t\u00eb tyre, n\u00eb t\u00eb gjeturit e nj\u00eb forme t\u00eb p\u00ebrshtatshme psikologjike q\u00eb do t\u00eb mb\u00ebrthej\u00eb v\u00ebmendjen dhe t\u00eb b\u00ebj\u00eb p\u00ebr vete zemrat e masave komb\u00ebtare.\u2019 Kjo \u00ebsht\u00eb krejt\u00ebsisht nj\u00eb form\u00eb e asaj q\u00eb Platoni e quan retorik\u00eb lajkatare.<\/p>\n

P\u00ebrve\u00e7 t\u00eb shpjeguarit e natyr\u00ebs s\u00eb retorik\u00ebs s\u00eb keqe, kritika e Platonit ndihmon gjithashtu q\u00eb t\u00eb na ndri\u00e7oj\u00eb p\u00ebr natyr\u00ebn e retorik\u00ebs s\u00eb mir\u00eb. N\u00ebse q\u00eb t\u00eb kesh shpirt \u00ebsht\u00eb t\u00eb jesh gj\u00eb vet\u00ebl\u00ebviz\u00ebse, dhe \u00e7far\u00eb \u00ebsht\u00eb thelb\u00ebsore p\u00ebr vet\u00ebl\u00ebvizjen e shpirtit njer\u00ebzor \u00ebsht\u00eb aft\u00ebsia p\u00ebr t\u00eb menduar p\u00ebr vetet tona, at\u00ebher\u00eb p\u00ebrdorimi i shkath\u00ebt i retorik\u00ebs do t\u00eb duhej t\u00eb kultivonte at\u00eb aft\u00ebsi n\u00eb ve\u00e7anti. Kur ndeshim fol\u00ebs bind\u00ebs t\u00eb\u00a0k\u00ebtij lloji n\u00eb sfer\u00ebn publike, nuk duhet t\u2019u p\u00ebrgjigjemi n\u00eb m\u00ebnyr\u00eb cinike.<\/p>\n

P\u00ebrkundrazi, duhet t\u00eb mir\u00ebpresim takime t\u00eb tilla, meq\u00eb ato jan\u00eb mund\u00ebsi p\u00ebr t\u00eb mobilizuar si d\u00ebshir\u00ebn ton\u00eb p\u00ebr t\u00eb kuptuar, ashtu edhe pasionet tona.<\/p>\n

A \u00ebsht\u00eb e mundur retorika e k\u00ebtij lloji n\u00eb jet\u00ebn publike sot? Jemi t\u00eb prirur t\u00eb besojm\u00eb se q\u00ebllimi i retorik\u00ebs \u00ebsht\u00eb ve\u00e7 bindja ose besimi, dhe se nj\u00eb q\u00ebllim i till\u00eb \u00ebsht\u00eb i pap\u00ebrshtatsh\u00ebm p\u00ebr promovimin e mendimit t\u00eb pavarur n\u00eb nj\u00eb audienc\u00eb. Megjithat\u00eb, ky \u00ebsht\u00eb gabim. Nj\u00eb retoricieni t\u00eb shkath\u00ebt mund t\u2019i nevojitet q\u00eb t\u00eb vendos\u00eb baraspesh\u00eb mes k\u00ebtyre dy q\u00ebllimeve, por k\u00ebto nuk jan\u00eb t\u00eb papajtueshme. Rreziku q\u00eb duhet t\u00eb shmanget gjithnj\u00eb \u00ebsht\u00eb lloji i retorik\u00ebs q\u00eb p\u00ebrmban autoritetin e bindjes n\u00eb kurriz t\u00eb mendimit t\u00eb pavarur t\u00eb nj\u00eb audience. Ka pasur fjalime n\u00eb epok\u00ebn moderne q\u00eb kan\u00eb prekur d\u00ebgjuesit aq thell\u00eb, nd\u00ebrkoh\u00eb q\u00eb kan\u00eb ruajtur respektin themelor p\u00ebr sovranitetin e shpirtit njer\u00ebzor.<\/p>\n

Kujtoni Fjalim e Getisburgut (1863) t\u00eb Abraham Linkolnit, q\u00eb edhe sot konsiderohet model i oratoris\u00eb amerikane. N\u00eb tre paragraf\u00eb t\u00eb ngjeshur, fjalimi i tij prek t\u00eb kaluar\u00ebn, t\u00eb tashmen dhe t\u00eb ardhmen e Shteteve t\u00eb Bashkuara. Lincoln-i dha fjalimin n\u00eb nj\u00eb ngjarje formale, n\u00eb dedikimin e varrezave p\u00ebr ata q\u00eb kishin luftuar dhe vdekur n\u00eb nj\u00eb moment ky\u00e7 t\u00eb kthes\u00ebs n\u00eb Luft\u00ebn Civile Amerikane, por q\u00eb n\u00eb fjalis\u00eb hyr\u00ebse ai e b\u00ebn t\u00eb qart\u00eb se do t\u00eb shfryt\u00ebzoj\u00eb k\u00ebt\u00eb moment p\u00ebr t\u00eb reflektuar mbi tem\u00ebn e dedikimit m\u00eb n\u00eb p\u00ebrgjith\u00ebsi:<\/p>\n

Para 87 viteve baballar\u00ebt tan\u00eb soll\u00ebn n\u00eb jet\u00eb n\u00eb k\u00ebt\u00eb kontinent, nj\u00eb komb t\u00eb ri, t\u00eb send\u00ebrtuar n\u00eb Lirin\u00eb, dhe t\u00eb p\u00ebrkushtuar n\u00eb premis\u00ebn se t\u00eb gjith\u00eb njer\u00ebzit jan\u00eb krijuar nj\u00ebsoj.<\/p>\n

Pjesa e tjet\u00ebr e fjalimit v\u00eb p\u00ebrbri me mjesht\u00ebri dedikimin e hap\u00ebsir\u00ebs fizike n\u00eb t\u00eb cil\u00ebn q\u00ebndron audienca me dedikimin e t\u00eb gjith\u00eb amerikan\u00ebv\u00eb ndaj k\u00ebsaj premise abstrakte, t\u00eb shprehur n\u00eb Deklarat\u00ebn e Pavar\u00ebsis\u00eb (1776): ideali i liris\u00eb p\u00ebr t\u00eb gjith\u00eb.<\/p>\n

\u2018\u00cbsht\u00eb patjet\u00ebr me vend dhe gj\u00eb e duhur,\u2019 pohon Lincoln-i, q\u00eb t\u00eb p\u00ebrkujtohen t\u00eb vdekurit, por n\u00eb strumbullarin q\u00eb i jep fjalimit fuqi retorike, ai deklaron se \u2018n\u00eb nj\u00eb kuptim m\u00eb t\u00eb gjer\u00eb, ne nuk mund t\u00eb dedikojm\u00eb \u2013 nuk mund t\u00eb shenjt\u00ebrojm\u00eb \u2013 nuk mund t\u00eb shugurojm\u00eb \u2013 k\u00ebt\u00eb tok\u00eb.\u2019 Ata q\u00eb luftuan n\u00eb fush\u00ebbetej\u00eb tashm\u00eb e kan\u00eb arritur at\u00eb. P\u00ebr ata q\u00eb shohin drejt s\u00eb ardhmes, p\u00ebr t\u00eb gjall\u00ebt, Lincoln-i ju k\u00ebrkon q\u00eb t\u00eb rip\u00ebrkushtohen ndaj kauz\u00ebs s\u00eb barazis\u00eb dhe liris\u00eb njer\u00ebzore:<\/p>\n

Na takon ne t\u00eb gjall\u00ebve, q\u00eb t\u00eb p\u00ebrkushtohemi k\u00ebtu ndaj vepr\u00ebs s\u00eb pap\u00ebrfunduar t\u00eb cil\u00ebn ata q\u00eb luftuan e kan\u00eb shtyer p\u00ebrpara me aq fisnik\u00ebri deri tash. Na takon ne q\u00eb t\u2019i p\u00ebrkushtohemi detyr\u00ebs s\u00eb madhe q\u00eb na pret \u2013 q\u00eb prej k\u00ebtyre t\u00eb vdekurve t\u00eb nderuar t\u00eb marrim devotshm\u00ebri edhe m\u00eb t\u00eb madhe ndaj kauz\u00ebs p\u00ebr t\u00eb cil\u00ebn ata lan\u00eb pik\u00ebn e fundit t\u00eb devotshm\u00ebris\u00eb \u2013 q\u00eb ne k\u00ebtu t\u00eb vendosim fuqish\u00ebm se k\u00ebta q\u00eb ran\u00eb nuk vdiqen kot \u2013 q\u00eb ky komb, n\u00ebn zotin, do t\u00eb lind\u00eb lirin\u00eb p\u00ebrs\u00ebri \u2013 dhe q\u00eb kjo qeveri e popullit, nga populli, p\u00ebr popullin, nuk do t\u00eb shuhet nga kjo tok\u00eb.<\/p>\n

Fuqia e madhe e Fjalimit t\u00eb Getisburgut, plot si\u00e7 \u00ebsht\u00eb me ndjenj\u00eb e urgjenc\u00eb, rrjedh prej ftes\u00ebs q\u00eb d\u00ebgjuesi t\u00eb marr\u00eb parasysh themelet mbi t\u00eb cilat u nd\u00ebrtuan Sh.B.A. Fuqia bind\u00ebse e fjalimit p\u00ebrb\u00ebhet jo vet\u00ebm nga aft\u00ebsia e tij p\u00ebr t\u00eb ngjallur pasionet e audienc\u00ebs dhe p\u00ebr t\u00eb ngjizur besim, por gjithashtu nga aft\u00ebsia q\u00eb t\u00eb b\u00ebj\u00eb amerikan\u00ebt e zakonsh\u00ebm t\u00eb mendojm\u00eb m\u00eb vet\u00ebdijsh\u00ebm se m\u00eb par\u00eb p\u00ebr koherenc\u00ebn e idealeve t\u00eb tyre dhe zbatimin e k\u00ebtyre idealeve n\u00eb praktik\u00eb. Audienca \u00ebsht\u00eb l\u00ebvizur (prekur), por gjithashtu (n\u00eb sensin e Platonit) vet\u00ebl\u00ebvizur, n\u00eb pik\u00ebn q\u00eb ata inkurajohen q\u00eb t\u00eb mendojn\u00eb p\u00ebr vete.<\/p>\n

N\u00ebse \u00ebsht\u00eb ashtu, mund t\u00eb shohim pse pretendimi se retorika sh\u00ebrben si z\u00ebvend\u00ebsues i zbeht\u00eb p\u00ebr arsyen dhe argumentin \u00ebsht\u00eb shum\u00eb thjesht\u00ebzues. Retorika e mir\u00eb b\u00ebn gjithashtu pun\u00ebn e arsyes, pa\u00e7ka se disi ndryshe prej argumentit filozofik. Platoni erdh u b\u00eb pesimist p\u00ebr retorik\u00ebn e bashk\u00ebkoh\u00ebsve t\u00eb tij n\u00eb Athin\u00ebn demokratike, q\u00eb mund t\u00eb jet\u00eb edhe arsyeja pse ngriti Akademin\u00eb si vend ku mund t\u00eb lul\u00ebzoj\u00eb praktika e mendimit t\u00eb pavarur. Prap\u00ebseprap\u00eb, ka pasur momente n\u00eb histori q\u00eb mund t\u00eb na l\u00ebn\u00eb me shpres\u00eb \u2013 ose t\u00eb pakt\u00ebn m\u00eb pak dyshues kur \u00ebsht\u00eb fjala te prospektet p\u00ebr retorik\u00ebn e mir\u00eb. Pyetja e r\u00ebnd\u00ebsishme p\u00ebr n\u00eb sot \u00ebsht\u00eb: \u2018A mund t\u2019ia dalim t\u00eb krijojm\u00eb retorik\u00eb politike q\u00eb edhe t\u00eb jet\u00eb tejet bind\u00ebse edhe nj\u00ebkoh\u00ebsisht t\u00eb nxis\u00eb mendimin e pavarur?\u2019 Kjo nuk \u00ebsht\u00eb pyetje retorike. N\u00ebse nuk ia dalim, do t\u00eb kemi telashe.<\/p>\n

***<\/p>\n

Tushar Irani<\/strong>\u00a0\u00ebsht\u00eb profesor i filozofis\u00eb n\u00eb Wesleyan University n\u00eb Konektikat. Ai \u00ebsht\u00eb autor i librit Platoni mbi vler\u00ebn e filozofis\u00eb: arti i argumentit te Gorgia dhe Fedri.<\/em><\/p>\n

—-<\/p>\n

P\u00ebrktheu: Bardhi Bakija<\/p>\n<\/div>\n<\/div>","protected":false},"excerpt":{"rendered":"

Artikulli origjinal n\u00eb\u00a0Aeon Platoni thoshte se duhet t\u00eb jemi dyshues ndaj fol\u00ebsve bind\u00ebs dhe ngash\u00ebnjimit t\u00eb emocioneve. Megjithat\u00eb, retorik\u00eb mund t\u00eb jet\u00eb nj\u00eb e mir\u00eb qytetare. Filozof\u00ebt kan\u00eb nj\u00eb problem t\u00eb kahmotsh\u00ebm me retorik\u00ebn. Pik\u00ebv\u00ebshtrimi i zakonsh\u00ebm p\u00ebrplasjes mes tyre \u00ebsht\u00eb i mir\u00ebnjohur: p\u00ebrderisa filozofia \u00ebsht\u00eb veprimtari drejt s\u00eb v\u00ebrtet\u00ebs q\u00eb merret me argumente t\u00eb […]<\/p>","protected":false},"author":111,"featured_media":9277,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[13],"tags":[954,1574,1573],"ppma_author":[131],"class_list":["post-5437","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-analize","tag-filozofi","tag-platoni","tag-retorika"],"authors":[{"term_id":131,"user_id":111,"is_guest":0,"slug":"tushar-irani","display_name":"Tushar Irani","avatar_url":{"url":"https:\/\/sbunker.org\/wp-content\/uploads\/2023\/10\/download-3-6.jpg","url2x":"https:\/\/sbunker.org\/wp-content\/uploads\/2023\/10\/download-3-6.jpg"},"user_url":"","last_name":"Irani","first_name":"Tushar","description":"Tushar Irani \u00ebsht\u00eb profesor i filozofis\u00eb n\u00eb Wesleyan University n\u00eb Konektikat. Ai \u00ebsht\u00eb autor i librit Platoni mbi vler\u00ebn e filozofis\u00eb: arti i argumentit te Gorgia dhe Fedri"}],"_links":{"self":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/5437","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\/111"}],"replies":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/comments?post=5437"}],"version-history":[{"count":2,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/5437\/revisions"}],"predecessor-version":[{"id":9278,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/5437\/revisions\/9278"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media\/9277"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media?parent=5437"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/categories?post=5437"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/tags?post=5437"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/ppma_author?post=5437"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}