{"id":5495,"date":"2019-06-18T14:28:44","date_gmt":"2019-06-18T12:28:44","guid":{"rendered":"https:\/\/sbunker.org\/?p=5495"},"modified":"2024-10-25T14:33:51","modified_gmt":"2024-10-25T12:33:51","slug":"mendimtari-i-pushtetshem","status":"publish","type":"post","link":"https:\/\/sbunker.org\/en\/analize\/mendimtari-i-pushtetshem\/","title":{"rendered":"Mendimtari i pushtetsh\u00ebm"},"content":{"rendered":"
<\/div>\n
\n
Artikulli origjinal n\u00eb Aeon<\/a><\/div>\n
\n

Origjinal, i p\u00ebrpikt\u00eb, me raste irritues e shpesh i shk\u00eblqyer. Vepra e Foucault-s\u00eb mbi pushtetin sot vlen m\u00eb shum\u00eb se kurr\u00eb m\u00eb par\u00eb.<\/em><\/p>\n

Merrni me mend sikur t\u2019ju k\u00ebrkojn\u00eb t\u00eb p\u00ebrpiloni nj\u00eb histori shum\u00eb t\u00eb shkurt\u00ebr t\u00eb filozofis\u00eb. Mbase ju kan\u00eb sfiduar q\u00eb ta ngjeshni larmin\u00eb e paanshme t\u00eb t\u00ebr\u00eb filozofis\u00eb n\u00eb dy-tre cic\u00ebrima. Mund t\u2019ia dal\u00ebsh m\u00eb keq sesa t\u00eb k\u00ebrkosh fjal\u00ebn e vetme q\u00eb ng\u00ebrthen m\u00eb s\u00eb miri idet\u00eb e \u00e7do filozofi t\u00eb r\u00ebnd\u00ebsish\u00ebm. Platoni kishte \u2018format\u2019 e tij. (M\u00eb von\u00eb, John Stuart Mill-i kishte \u2018lirin\u00eb\u2019 e tij. N\u00eb filozofin\u00eb e koh\u00ebs s\u00eb fundit, Jacques Derrida kishte fjal\u00ebn \u2018tekst\u2019, John Rawls-i \u2018drejt\u00ebsin\u00eb\u2019, dhe Judith Butler-i \u2018gjinin\u00eb\u2019. Fjala e Michel Foucault-s\u00eb, sipas k\u00ebsaj loje t\u00eb pafajshme fjal\u00ebsh, do t\u00eb ishte \u2018pushtet\u2019.<\/p>\n

Foucault-ja mbetet nj\u00ebri prej mendimtar\u00ebve m\u00eb t\u00eb cituar t\u00eb shekullit 20-t\u00eb dhe sipas disa listave, \u00ebsht\u00eb figura m\u00eb e cituar n\u00eb shkencat sociale. Dy veprat m\u00eb t\u00eb p\u00ebrmendura\u00a0Disiplin\u00eb dhe Nd\u00ebshkim: Lindja e Burgut [Discipline and Punish: The Birth of the Prison]\u00a0<\/em>(1975) dhe\u00a0Historia e Seksualitetit, V\u00ebllimi i Par\u00eb [The History of Sexuality, Volume One]\u00a0<\/em>(1976), jan\u00eb burimet qendrore p\u00ebr analizat e tij t\u00eb pushtetit. Sidoqoft\u00eb, mjaft interesant \u00ebsht\u00eb fakti se Foucault-ja nuk ishte gjithnj\u00eb i njohur p\u00ebr fjal\u00ebn e tij t\u00eb ve\u00e7ant\u00eb. Ai u b\u00eb i njohur s\u00eb pari m\u00eb 1966 me botimin e\u00a0Rendi i Gj\u00ebrave [The Order of Things]<\/em>. Titulli origjinal n\u00eb fr\u00ebngjisht jep kuptim m\u00eb t\u00eb qart\u00eb t\u00eb ambientit intelektual n\u00eb t\u00eb cilin u shkrua: Let mots et les chose, apo \u2018Fjal\u00ebt dhe Gj\u00ebrat\u2019. Filozofia n\u00eb vitet 60-t\u00eb ishte e gjitha p\u00ebr fjal\u00ebt, posa\u00e7\u00ebrisht mes bashk\u00ebkoh\u00ebsve t\u00eb Foucault-s\u00eb.<\/p>\n

N\u00eb t\u00eb tjera pjes\u00eb t\u00eb Parisit, Derrida ishte n\u00eb hall t\u00eb pohonte se \u2018nuk ka gj\u00eb jasht\u00eb tekstit\u2019, dhe Jacques Lacan shnd\u00ebrroi psikanaliz\u00ebn n\u00eb linguistik\u00eb duke prentenduar se \u2018e pavet\u00ebdishmja \u00ebsht\u00eb e strukturuar si gjuh\u00eb\u2019. Kjo nuk ishte ve\u00e7 mod\u00eb franceze. M\u00eb 1967, Richard Rorty, filozofi m\u00eb i njohur amerikan i brezit t\u00eb tij, p\u00ebrmblodhi frym\u00ebn e re n\u00eb titullin e antologjis\u00eb s\u00eb tij t\u00eb eseve,\u00a0Kthesa Linguistike [The Linguistic Turn]<\/em>. T\u00eb nj\u00ebjtin vit, Jurgen Habermas-i, q\u00eb shpejt do t\u00eb b\u00ebhej filozofi m\u00eb i njohur gjerman, botoi sprov\u00ebn e tij p\u00ebr \u2018tok\u00ebzimin e shkencave shoq\u00ebrore n\u00eb teori t\u00eb gjuh\u00ebs\u2019.<\/p>\n

Bashk\u00ebkoh\u00ebsit e Foucault-s\u00eb ndoq\u00ebn fiksimet e tyre me gjuh\u00ebn p\u00ebr t\u00eb pakt\u00ebn dy dekada. Magnum opus i Habermas-it, i titulluar\u00a0Teoria e Veprimit Komunikativ [The Theory of Communicative Action]\u00a0<\/em>(1981), mbeti e p\u00ebrkushtuar n\u00eb eksplorimin e kushteve gjuh\u00ebsore t\u00eb racionalitetit. Filozofia angloamerikane ndoqi t\u00eb nj\u00ebjt\u00ebn vij\u00eb, ashtu si\u00e7 b\u00ebn\u00eb shumica e filozof\u00ebve francez\u00eb (p\u00ebrve\u00e7 q\u00eb pat\u00ebn prirje drejt natyr\u00ebs linguistike t\u00eb iracionalitetit).<\/p>\n

Sa p\u00ebr t\u00eb, prap\u00ebseprap\u00eb, Foucault-ja vazhdoi tutje, disi i vet\u00ebm mes brezit t\u00eb tij. N\u00eb vend se t\u00eb kapej pas bot\u00ebs s\u00eb fjal\u00ebve, n\u00eb t\u00eb 70-tat, ai e zhvendosi v\u00ebmendjen filozofike te pushteti, ide q\u00eb m\u00ebton t\u00eb shpjegoj\u00eb si fjal\u00ebt, a \u00e7far\u00ebdo tjet\u00ebr, vjin\u00eb e i japin gj\u00ebrave rendin q\u00eb kan\u00eb. Por r\u00ebnd\u00ebsia e Foucault-s\u00eb nuk ka t\u00eb b\u00ebj\u00eb me gjetjen e nj\u00eb koncepti t\u00eb ri madhor q\u00eb t\u00eb mund t\u00eb shpjegoj\u00eb t\u00eb gjith\u00eb t\u00eb tjer\u00ebt. Pushteti p\u00ebr Foucault-n\u00eb nuk \u00ebsht\u00eb sall nj\u00eb tjet\u00ebr hyjni. Ngase pretendimi m\u00eb i r\u00ebnd\u00ebsish\u00ebm i Foucault-s\u00eb p\u00ebr pushtetin \u00ebsht\u00eb se nuk duhet t\u00eb pranojm\u00eb ta trajtojm\u00eb ashtu si\u00e7 kan\u00eb trajtuar filozof\u00ebt konceptet e tyre qendrore, si gj\u00eb t\u00eb bashkuar e homogjene, aq rehat me veten sa t\u00eb mund t\u00eb shpjegoj\u00eb gjith\u00e7ka tjet\u00ebr.<\/p>\n

Foucault-ja nuk u orvat t\u00eb nd\u00ebrtonte fortes\u00eb filozofike rreth konceptit t\u00eb tij qendror. Ai qe d\u00ebshmitar sesi argumentet e filozof\u00ebve t\u00eb kthes\u00ebs linguistike u brishtuan sapo u caktuan q\u00eb t\u00eb analizojn\u00eb gjithnj\u00eb e m\u00eb shum\u00eb p\u00ebrmes fjal\u00ebve. K\u00ebshtu q\u00eb shprehimisht Foucault-ja nuk pranoi q\u00eb t\u00eb zhvillonte nj\u00eb teori gjith\u00ebp\u00ebrfshir\u00ebse t\u00eb pushtetit. Me raste, intervistuesit do ta shtynin q\u00eb t\u2019u jepte nj\u00eb teori p\u00ebrgjith\u00ebsuese, po ai ngurronte gjithnj\u00eb. Thoshte se nj\u00eb teori e till\u00eb thjesht nuk qe q\u00ebllim i vepr\u00ebs s\u00eb tij. Foucault-ja mbetet m\u00eb i mir\u00ebnjohur p\u00ebr analizat e tij t\u00eb pushtetit. \u00c7\u2019\u00ebsht\u00eb e v\u00ebrteta emri i tij, p\u00ebr shumic\u00ebn e intelektual\u00ebve, \u00ebsht\u00eb gati sinonim me fjal\u00ebn \u2018pushtet\u2019. Prap\u00ebseprap\u00eb, ai nuk ofroi dot nj\u00eb filozofi t\u00eb pushtetit. Si \u00ebsht\u00eb e mundur kjo?<\/p>\n

K\u00ebtu shtrihet pasuria dhe sfida e vepr\u00ebs s\u00eb Foucault-s\u00eb. Qasja e tij filozofike ndaj pushtetit karakterizohet nga p\u00ebrpjekje inovative, t\u00eb p\u00ebrpikta, me raste irrituese, e shpesh t\u00eb shk\u00eblqyera p\u00ebr t\u00eb politizuar vet\u00eb pushtetin. N\u00eb vend se ta p\u00ebrdor\u00eb filozofin\u00eb p\u00ebr ta ngrir\u00eb pushtetin n\u00eb nj\u00eb thelb t\u00eb pakoh\u00eb, dhe pastaj ta p\u00ebrdor\u00eb at\u00eb thelb p\u00ebr t\u00eb kuptuar aq shum\u00eb prej manifestimeve t\u00eb pushtetit n\u00eb bot\u00eb, Foucault-ja u p\u00ebrpoq ta shkarkonte filozofin\u00eb prej v\u00ebshtrimit t\u00eb akullt t\u00eb thelbeve kapluese. Ai donte t\u00eb \u00e7lironte filozofin\u00eb q\u00eb t\u00eb gjurmonte l\u00ebvizjet e pushtetit, nxeht\u00ebsin\u00eb dhe t\u00ebrbimin e saj, duke u p\u00ebrpjekur q\u00eb t\u00eb p\u00ebrkufizoj\u00eb rendin e gj\u00ebrave.<\/p>\n

T\u00eb \u00e7mosh origjinalitetin e qasjes s\u00eb Foucault-s\u00eb, ia vlen ta krahasosh me filozofin\u00eb politike pararend\u00ebse. Para Foucault-s\u00eb, filozof\u00ebt politik\u00eb kishin pandehur se pushteti kishte nj\u00eb thelb [essence]: o sovraniteti, o zot\u00ebrimi, o kontrolli i bashkuar. Teoricieni social gjerman Max Weber (1864-1920) argumentoi bindsh\u00ebm se pushteti shtet\u00ebror do t\u00eb thoshte \u2018monopol i p\u00ebrdorimit t\u00eb ligjsh\u00ebm t\u00eb forc\u00ebs fizike\u2019. Thomas Hobbes-i (1588-1679), filozofi anglez dhe teoricieni origjinal i pushtetit shtet\u00ebror, pa thelbin e pushtetit si sovranitet shtet\u00ebror. Hobbes-i mendonte se m\u00ebnyra m\u00eb e mir\u00eb dhe e past\u00ebr e pushtetit shp\u00ebrfaqet n\u00eb t\u00eb ushtruarit e saj prej pozit\u00ebs nj\u00ebj\u00ebse t\u00eb sovranitetit. E quajti \u2018Leviatan\u2019.<\/p>\n

Foucault-ja kurr\u00eb nuk e mohoi realitetin e pushtetit shtet\u00ebror n\u00eb kuptimin hobsian. Por filozofia e tij politike rrjedh nga skepticizmi i tij rreth hamendjes (dhe kishte qen\u00eb vet\u00ebm hamendje derisa Foucault-ja e mori n\u00eb pyetje) se\u00a0i vetmi<\/em>\u00a0pushtet i v\u00ebrtet\u00eb \u00ebsht\u00eb pushteti sovran. Foucalt-i pranon se kishte forca t\u00eb v\u00ebrteta t\u00eb dhun\u00ebs n\u00eb bot\u00eb, dhe jo vet\u00ebm dhun\u00eb shtet\u00ebrore. Kishte poashtu dhun\u00eb korporatash p\u00ebr shkak t\u00eb kondensimit t\u00eb st\u00ebrmadh t\u00eb kapitalit, dhun\u00eb gjinore n\u00eb form\u00ebn e patriarkatit, dhe dhun\u00eb – si t\u00eb hapur dhe t\u00eb fsheht\u00eb – t\u00eb supremacis\u00eb s\u00eb bardh\u00eb n\u00eb forma t\u00eb tilla si skllav\u00ebria, mohimi i pron\u00ebs s\u00eb paluajtshme, dhe tash burgosja n\u00eb mas\u00eb. Vepra e Foucault-s\u00eb tregon se ushtrimet e tilla t\u00eb forc\u00ebs qen\u00eb shfaqje t\u00eb pushtetit sovran, p\u00ebrngjasime t\u00eb Leviatanit. \u00c7far\u00eb dyshonte ai ishte hamendja se nga ky v\u00ebzhgim i thjesht\u00eb mund t\u00eb deduktojm\u00eb mendimin m\u00eb t\u00eb nd\u00ebrlikuar se pushteti shfaqet vet\u00ebm n\u00eb form\u00eb leviataneske.<\/p>\n

Duke par\u00eb mesp\u00ebrmes ve\u00e7oris\u00eb imagjinare t\u00eb pushtetit, Foucault-ja qe n\u00eb gjendje ta p\u00ebrfytyronte kundrejt vetvetes. Qe n\u00eb gjendje t\u00eb supozonte e t\u00eb studionte mund\u00ebsin\u00eb se pushteti nuk mvesh gjithnj\u00eb ve\u00e7 nj\u00eb form\u00eb dhe se, n\u00eb k\u00ebt\u00eb kuptim, nj\u00eb form\u00eb e dh\u00ebn\u00eb e pushtetit mund t\u00eb bashk\u00ebjetoj\u00eb, apo madje edhe t\u00eb jet\u00eb n\u00eb kund\u00ebrshti me format e tjera t\u00eb pushtetit. Bashk\u00ebjetesat dhe konfliktet e tilla, natyrisht, jan\u00eb ve\u00e7se mistere spekulative, por jan\u00eb gj\u00ebra t\u00eb tilla q\u00eb, p\u00ebr t\u2019u kuptuar, do t\u00eb duhej t\u00eb analizoheshin empirikisht.<\/p>\n

Supozimi skeptik i Foucault-s\u00eb pra, i dha mund\u00ebsi t\u00eb p\u00ebrpilonte hetime t\u00eb kujdesshme t\u00eb funksioneve reale t\u00eb pushtetit. \u00c7far\u00eb zbulojn\u00eb k\u00ebto studime \u00ebsht\u00eb se pushteti, q\u00eb na frik\u00ebson, del t\u00eb jet\u00eb shum\u00eb m\u00eb tin\u00ebzar sepse format e tij themelore t\u00eb veprimit mund t\u00eb ndryshojn\u00eb n\u00eb raport me p\u00ebrpjekjet tona t\u00eb vazhdueshme p\u00ebr t\u2019u \u00e7liruar prej tij. Sa p\u00ebr ta marr\u00eb nj\u00eb shembull, Foucault-ja foli p\u00ebr m\u00ebnyr\u00ebn sesi hap\u00ebsirat klasikisht sovrane, sikurse gjyqi, do t\u00eb pranonte n\u00eb m\u00ebnyr\u00ebn e vet t\u00eb veprimit d\u00ebshmi t\u00eb ekspert\u00ebve mjek\u00ebsor\u00eb e psikiatrik\u00eb, autoriteti dhe pushteti i t\u00eb cil\u00ebve ushtroheshin pa ushtrimin e dhun\u00ebs sovrane. Nj\u00eb diagnoz\u00eb eksperte e \u2018\u00e7mendis\u00eb\u201d sot, apo e \u2018perversitetit\u2019 para 100 vitesh, mund t\u00eb leht\u00ebsoj\u00eb apo r\u00ebndoj\u00eb nj\u00eb vendim gjyq\u00ebsor.<\/p>\n

Foucault-ja tregoi si n\u00eb 200 vitet e fundit pushteti sovran i Leviatanit (mendo kurorat, kongreset dhe kapitalin) \u00ebsht\u00eb ballafaquar me dy forma t\u00eb reja t\u00eb pushtetit: pushtetin disiplinar (t\u00eb cilin e quajti gjithashtu anatomopolitik\u00eb, p\u00ebr shkak t\u00eb v\u00ebmendjes s\u00eb posa\u00e7me ndaj trajnimit t\u00eb trupit njer\u00ebzor) dhe biopolitik\u00ebs. Biopushteti qe l\u00ebnda e Foucault-s\u00eb te\u00a0Historia e Seksualitetit, V\u00ebllimi i Par\u00eb<\/em>. Nd\u00ebrkoh\u00eb q\u00eb pushteti i disiplin\u00ebs, anatomopolitika e trupit, q\u00eb p\u00ebrqendrimi i Foucault-s\u00eb te\u00a0Disiplin\u00eb dhe Nd\u00ebshkim.<\/em><\/p>\n

M\u00eb shum\u00eb se n\u00eb \u00e7do lib\u00ebr tjet\u00ebr, te\u00a0Disiplin\u00eb dhe Nd\u00ebshkim Foucault-ja<\/em>\u00a0nd\u00ebrton stilin e tij unik e shum\u00eb t\u00eb p\u00ebrpikt\u00eb t\u00eb hulumtimit t\u00eb mekanizmave aktual\u00eb t\u00eb pushtetit. Botimi m\u00eb i fundit i nj\u00eb grumbulli ligj\u00ebratash, tashm\u00eb gati t\u00eb plota t\u00eb College de France n\u00eb Paris (mbase institucioni akademik m\u00eb prestigjoz n\u00eb bot\u00eb, dhe ku Foucault-ja ligj\u00ebroi prej 1970 deri m\u00eb 1984) tregon se\u00a0Disiplin\u00eb dhe Nd\u00ebshkim<\/em>\u00a0qe fryt i hulumtimit intensiv arkivor p\u00ebr s\u00eb paku 5 vite. Nd\u00ebrkoh\u00eb q\u00eb Foucault-ja punonte k\u00ebt\u00eb lib\u00ebr, ishte i zhytur krejt\u00ebsisht n\u00eb materialin e vepr\u00ebs, udh\u00ebhiqte seminare hulumtimi dhe jepte ligj\u00ebrata t\u00eb m\u00ebdha publike q\u00eb tash po botohen n\u00ebn titujt si\u00a0Shoq\u00ebria Nd\u00ebshkimore [The Punitive Society]\u00a0<\/em>and\u00a0Pushteti Psikiatrik [Psychiatric Power]<\/em>. Materiali me t\u00eb cilin u mor ka shtrirje mjaft t\u00eb gjer\u00eb, q\u00eb prej lindjes s\u00eb krimonologjis\u00eb moderne te konstruksioni psikiatrik i histeris\u00eb, i bazuar n\u00eb gjini. Ligj\u00ebratat shfaqin mendimin e Foucault-s\u00eb n\u00eb zhvillim, dhe k\u00ebshtu na japin nj\u00eb v\u00ebshtrim n\u00eb filozofin\u00eb e tij gjat\u00eb transformimit. Kur m\u00eb n\u00eb fund arriti t\u00eb organizonte materialin arkivor n\u00eb lib\u00ebr, fryti qe argumentimi i konsoliduar e i efektsh\u00ebm i\u00a0Disiplin\u00eb dhe Nd\u00ebshkim.<\/em><\/p>\n

Sipas analizave historike e filozofike t\u00eb Foucault-s\u00eb, disiplina \u00ebsht\u00eb form\u00eb e pushtetit q\u00eb u tregon njer\u00ebzve si t\u00eb veprojn\u00eb duke i kandisur q\u00eb t\u2019i p\u00ebrshtaten asaj \u00e7far\u00eb \u00ebsht\u00eb \u2018normale\u2019. Ky \u00ebsht\u00eb pushteti n\u00eb form\u00ebn e trajnimit t\u00eb duhur. Disiplina nuk e n\u00ebnshtron subjektin t\u00eb cilit i drejtohet, ashtu si\u00e7 b\u00ebn sovraniteti. Disiplina vepron me m\u00eb shum\u00eb fines\u00eb, madje me nj\u00eb kujdes t\u00eb ve\u00e7ant\u00eb, n\u00eb m\u00ebnyr\u00eb q\u00eb t\u00eb prodhoj\u00eb njer\u00ebz t\u00eb bindur. Produktet e bindura dhe normale t\u00eb disiplin\u00ebs Foucault-ja i quajti \u2018subjekte t\u00eb d\u00ebgjueshme\u2019 [docile subjects].<\/p>\n

Manifestimi shembullor i pushtetit disiplinar \u00ebsht\u00eb burgu. P\u00ebr Foucault-n\u00eb, gj\u00ebja m\u00eb e r\u00ebnd\u00ebsishme p\u00ebr k\u00ebt\u00eb institucion, si hap\u00ebsira m\u00eb e p\u00ebrhapur e nd\u00ebshkimit n\u00eb bot\u00ebn moderne (por praktikisht joekzistente si form\u00eb e nd\u00ebshkimit para shekullit 18-t\u00eb), nuk \u00ebsht\u00eb m\u00ebnyra se si i mbyll kriminel\u00ebt me forc\u00eb. Ky \u00ebsht\u00eb elementi sovran q\u00eb mbizot\u00ebron n\u00eb burgjet moderne, dhe n\u00eb thelb nuk \u00ebsht\u00eb i ndrysh\u00ebm prej formave m\u00eb arkaike t\u00eb pushtetit sovran q\u00eb ushtrojn\u00eb dhun\u00eb mbi kriminelin, t\u00eb p\u00ebrjashtuarin, skllavin dhe robin. Foucault-ja shikoi p\u00ebrtej k\u00ebtij elementi t\u00eb qart\u00eb, n\u00eb m\u00ebnyr\u00eb q\u00eb t\u00eb shihte m\u00eb thell\u00eb brenda institucionit t\u00eb elaboruar t\u00eb burgut. Pse teknikat relativisht t\u00eb pakushtueshme t\u00eb tortur\u00ebs dhe vdekjes i l\u00ebshuan rrug\u00eb gjat\u00eb modernitetit kompleksit t\u00eb kushtuesh\u00ebm t\u00eb burgut? A ngjau kjo thjesht, ashtu si\u00e7 duam t\u00eb besojm\u00eb, se n\u00eb shekullin 18-t\u00eb filluam t\u00eb b\u00ebheshim m\u00eb humanitar\u00eb? Foucault-ja mendonte se nj\u00eb shpjegim i till\u00eb nuk do ta p\u00ebrfshinte m\u00ebnyr\u00ebn qen\u00ebsore n\u00eb t\u00eb cil\u00ebn pushteti ndryshon kur spektakli i tortur\u00ebs u l\u00ebshon rrug\u00eb burgjeve labirintine.<\/p>\n

Foucault-ja argumentonte se n\u00ebse shohim si operojn\u00eb burgjet, d.m.th. mekanik\u00ebn e tyre, b\u00ebhet e qart\u00eb se ato jan\u00eb t\u00eb dizajnuara jo edhe aq p\u00ebr t\u00eb mbyllur kriminel\u00ebt, sa p\u00ebr t\u2019i n\u00ebnshtruar ndaj trajnimit q\u00eb do t\u2019i b\u00ebj\u00eb t\u00eb d\u00ebgjuesh\u00ebm. Pik\u00eb s\u00eb pari, burgjet nuk jan\u00eb sht\u00ebpi burgu, por departamente t\u00eb riedukimit. Gj\u00ebja qendrore e k\u00ebtij institucioni nuk \u00ebsht\u00eb kafazi i qelis\u00eb s\u00eb burgut, por rutina e orareve q\u00eb qeverisin jet\u00ebt e p\u00ebrditshme t\u00eb t\u00eb burgosurve. \u00c7far\u00eb i disiplinon t\u00eb burgosurit jan\u00eb inspektimet e mbik\u00ebqyrura t\u00eb m\u00ebngjesit, koha e monitoruar e drek\u00ebs, turnet e pun\u00ebs, madje edhe \u2018koha e lir\u00eb\u2019 mbik\u00ebqyret nga nj\u00eb armatur\u00eb rojesh dhe psikolog\u00ebsh.<\/p>\n

\u00cbsht\u00eb me r\u00ebnd\u00ebsi t\u00eb theksohet se t\u00eb gjith\u00eb element\u00ebt e mbik\u00ebqyrjes s\u00eb burgut jan\u00eb n\u00eb vazhdim\u00ebsi t\u00eb dukshme. Kjo \u00ebsht\u00eb arsyeja pse \u00ebsht\u00eb i r\u00ebnd\u00ebsish\u00ebm titulli i librit n\u00eb fr\u00ebngjisht\u00a0Surveiller et punir<\/em>, fjal\u00eb p\u00ebr fjal\u00eb \u2018Mbik\u00ebqyrje dhe Nd\u00ebshkim\u2019. Q\u00ebllimi i mbik\u00ebqyrjes s\u00eb pand\u00ebrprer\u00eb nuk \u00ebsht\u00eb q\u00eb t\u00eb frik\u00ebsoj\u00eb t\u00eb burgosurit q\u00eb mendojn\u00eb t\u00eb ikin, por t\u2019i detyroj\u00eb t\u00eb shohin veten si subjekte t\u00eb riedukimit. Q\u00eb prej momentit t\u00eb lindjes s\u00eb diellit e deri kur ndalen dritat mbr\u00ebmj\u00ebve, t\u00eb burgosurit jan\u00eb subjekte t\u00eb inspektimit t\u00eb pand\u00ebrprer\u00eb t\u00eb sjelljeve.<\/p>\n

L\u00ebvizja ky\u00e7e e burgosjes \u00ebsht\u00eb q\u00eb t\u00eb kandis\u00eb t\u00eb burgosurit t\u00eb m\u00ebsojn\u00eb si t\u00eb inspektojn\u00eb, menaxhojn\u00eb dhe riedukojn\u00eb vetveten. Po u dizajnua si duhet, mbik\u00ebqyrja i b\u00ebn t\u00eb burgosurit t\u00eb mos ken\u00eb n\u00ebvoj\u00eb m\u00eb p\u00ebr mbik\u00ebqyr\u00ebsit e tyre. Meq\u00eb do t\u00eb jen\u00eb b\u00ebr\u00eb roje t\u00eb veteve t\u00eb tyr\u00eb. Kjo \u00ebsht\u00eb d\u00ebgjueshm\u00ebria.<\/p>\n

P\u00ebr t\u00eb ilustruar k\u00ebt\u00eb form\u00eb t\u00eb dallueshme moderne t\u00eb pushtetit, Foucault-ja p\u00ebrdori nj\u00eb figur\u00eb te\u00a0Disiplin\u00eb dhe Nd\u00ebshkim<\/em>\u00a0q\u00eb me drejt\u00eb ka fituar nam. Nga arkivat e historis\u00eb, Foucault-ja gjeti nj\u00eb skem\u00eb gati t\u00eb harruar t\u00eb filozofit moral anglez Jeremy Bentham (1784-1832). Bentham-i propozoi nj\u00eb burg me mbik\u00ebqyrje t\u00eb plot\u00eb q\u00eb i vuri emrin \u2018Panoptikon\u2019. Qendrore p\u00ebr propozimin e tij \u00ebsht\u00eb nj\u00eb arkitektur\u00eb e dizajnuar p\u00ebr riedukim. N\u00eb Panoptikon, materialiteti i imponuar i gur\u00ebve t\u00eb r\u00ebnd\u00eb dhe shufrat e metalit t\u00eb burgosjes fizike jan\u00eb m\u00eb pak t\u00eb r\u00ebnd\u00ebsishme se element\u00ebt e papesh\u00eb t\u00eb drit\u00ebs dhe ajrit, p\u00ebrmes s\u00eb cil\u00ebve \u00e7do veprim i t\u00eb burgosurit do t\u00eb kontrollohej imt\u00ebsisht nga mbik\u00ebqyrja.<\/p>\n

Dizajni i Panoptikonit qe i thjesht\u00eb. Nj\u00eb rreth qelish rrezatojn\u00eb jasht\u00eb prej nj\u00eb kulle qendrore v\u00ebzhgimi. Secila qeli \u00ebsht\u00eb e pozicionuar karshi kull\u00ebs dhe e ndri\u00e7uar nga nj\u00eb dritare e madhe nga prapa, ashtu q\u00eb \u00e7dokush brenda kull\u00ebs t\u00eb mund t\u00eb shoh\u00eb tejp\u00ebrtej qelis\u00eb n\u00eb m\u00ebnyr\u00eb q\u00eb t\u00eb kap\u00eb aktivitetet e t\u00eb burgosurit q\u00eb \u00ebsht\u00eb brenda. Kulla e v\u00ebzhgimit \u00ebsht\u00eb shum\u00eb e dukshme p\u00ebr t\u00eb burgosurit, por, p\u00ebr shkak t\u00eb dritareve t\u00eb err\u00ebta t\u00eb nd\u00ebrtuara me kujdes, t\u00eb burgosurit nuk mund t\u00eb shohin p\u00ebrbrenda kull\u00ebs q\u00eb t\u00eb din\u00eb se a po v\u00ebzhgohen. Ky \u00ebsht\u00eb nj\u00eb dizajn i mbik\u00ebqyrjes s\u00eb pand\u00ebrprer\u00eb. Kjo \u00ebsht\u00eb jo aq nj\u00eb arkitektur\u00eb e nj\u00eb sht\u00ebpie ndalimi se sa, sipas fjal\u00ebve t\u00eb Bentham-it, \u2018mulli q\u00eb bluan batak\u00e7injt\u00eb n\u00eb t\u00eb ndersh\u00ebm\u2019.<\/p>\n

Panoptikoni mund t\u00eb duket se ka mbetur vet\u00ebm \u00ebnd\u00ebrr. Asnj\u00eb burg nuk \u00ebsht\u00eb nd\u00ebrtuar sipas p\u00ebrcaktimeve t\u00eb sakta t\u00eb Bentham-it, edhe pse disa prej tyre iu afruan. Nj\u00eb p\u00ebrafrim, Stateville \u2018F\u2019 House n\u00eb Illinois, u hap m\u00eb 1922 dhe m\u00eb n\u00eb fund u mbyll n\u00eb n\u00ebntor 2016. Por gj\u00ebja e r\u00ebnd\u00ebsishme p\u00ebr Panoptikonin qe se ishte nj\u00eb \u00ebnd\u00ebrr e p\u00ebrgjithshme. Nuk \u00ebsht\u00eb e nevojshme q\u00eb t\u00eb t\u00eb mbyllin n\u00eb qeli burgu p\u00ebr t\u2019iu n\u00ebnshtruar dizajneve t\u00eb tij t\u00eb\u00a0st\u00ebrvitjeve [dressage]\u00a0<\/em>disiplinare. Rreshti m\u00eb trishtues n\u00eb\u00a0Disiplin\u00eb dhe Nd\u00ebshkim<\/em>, \u00ebsht\u00eb fjalia e fundit n\u00eb pjes\u00ebn e titulluar \u2018Panopticizmi\u2019, ku Foucault-ja pyet me zor: \u201cA \u00ebsht\u00eb befasuese q\u00eb burgjet i ngjasojn\u00eb fabrikave, shkollave, barakave, spitaleve, ku t\u00eb gjitha i ngjasojn\u00eb burgjeve?\u2019 N\u00ebse Foucault ka t\u00eb drejt\u00eb, ne jemi t\u00eb n\u00ebnshtruar ndaj pushtetit t\u00eb trajnimit t\u00eb riedukimit kurdo q\u00eb jemi t\u00eb ngjeshur pas bankave t\u00eb shkoll\u00ebs, pozicionet tona n\u00eb rreshtat e pun\u00ebtor\u00ebve n\u00eb fabrik\u00eb apo, mbase n\u00eb t\u00eb shumt\u00ebn e koh\u00ebs, dhom\u00ebzat e kuruara me aq p\u00ebrpikm\u00ebri dhe zyret e hapura si hap\u00ebsira pune, aq popullore sot.<\/p>\n

Me th\u00ebn\u00eb t\u00eb drejt\u00ebn, trajnimi disiplinar nuk \u00ebsht\u00eb dhun\u00eb sovrane. Megjithat\u00eb \u00ebsht\u00eb pushtet. Historikisht, pushteti mori form\u00ebn e forc\u00ebs ose shtr\u00ebngimit dhe konsiderohej si m\u00eb i pastri n\u00eb akte t\u00eb dhun\u00ebs fizike. Disiplina vepron tjet\u00ebrqysh. Ajo na kontrollon ndryshe. Nuk na mb\u00ebrthen trupat p\u00ebr t\u2019i shkat\u00ebrruar, si\u00e7 k\u00ebrc\u00ebnonte gjithmon\u00eb Leviatani. Disiplina i trajnon ata, i st\u00ebrvit dhe (p\u00ebr ta p\u00ebrdorur fjal\u00ebn e preferuar t\u00eb Foucault-s\u00eb) i \u2018normalizon\u2019 ato. E gjith\u00eb kjo, sipas Foucault-s\u00eb, sjell nj\u00eb form\u00eb t\u00eb fsheht\u00eb e t\u00eb pand\u00ebrprer\u00eb pushteti. T\u00eb mos pranosh t\u00eb njoh\u00ebsh disiplinimin e till\u00eb si form\u00eb t\u00eb pushtetit \u00ebsht\u00eb mohim i asaj sesi \u00ebsht\u00eb form\u00ebsuar dhe jetuar jeta njer\u00ebzore. N\u00ebse e vetmja form\u00eb e pushtetit q\u00eb jemi t\u00eb gatsh\u00ebm t\u00eb njohim \u00ebsht\u00eb dhuna sovrane, jemi n\u00eb pozit\u00eb t\u00eb dob\u00ebt p\u00ebr t\u00eb kuptuar rreziqet e pushtetit sot. N\u00ebse nuk jemi n\u00eb gjendje t\u00eb shohim pushtetin n\u00eb format e tij t\u00eb tjera, b\u00ebhemi t\u00eb paaft\u00eb t\u00eb rezistojm\u00eb t\u00eb gjitha format tjera n\u00eb t\u00eb cilat pushteti p\u00ebrpiqet t\u00eb na formoj\u00eb.<\/p>\n

Vepra e Foucault-s\u00eb tregon se pushtetit disiplinar ishte vet\u00ebm nj\u00eb prej formave t\u00eb shumta q\u00eb pushteti ka marr\u00eb p\u00ebrgjat\u00eb dyqind viteve t\u00eb fundit. Anatomopolitika disiplinare vazhdon si p\u00ebrkrah pushtetit sovran ashtu edhe pushtetit t\u00eb biopolitik\u00ebs. N\u00eb librin e tij t\u00eb radh\u00ebs,\u00a0Historia e Seksualitetit<\/em>, Foucault-ja argumentonte se biopolitika na ndihmon t\u00eb kuptojm\u00eb si gjall\u00ebria tejet e madhe seksuale k\u00ebmb\u00ebngul n\u00eb nj\u00eb kultur\u00eb q\u00eb i thot\u00eb vetes rregullisht se seksualiteti i saj i v\u00ebrtet\u00eb po shtypet. Biopushteti nuk e ndalon seksualitetin, por e rregullon sipas interesave maksimale t\u00eb kuptim\u00ebsive shum\u00eb t\u00eb posa\u00e7me t\u00eb riprodhimit, familjes dhe sh\u00ebndetit. Qe nj\u00eb biopushtet i ushtruar nga psikiatr\u00ebt dhe doktor\u00ebt q\u00eb, n\u00eb shekullin e 19-t\u00eb, e ktheu homoseksualitetin n\u00eb \u2018perversion\u2019 p\u00ebr shkak t\u00eb d\u00ebshtimit q\u00eb ta p\u00ebrq\u00ebndroj\u00eb aktivitetin seksual rreth familj\u00ebs s\u00eb sh\u00ebndosh\u00eb riprodhuese. Nuk do t\u00eb kishte pasur shum\u00eb gjas\u00eb, p\u00ebr t\u00eb mos th\u00ebn\u00eb do t\u00eb ishte e pamundur, t\u00eb arrihej kjo p\u00ebrmes akteve sovrane t\u00eb shtr\u00ebngimit t\u00eb drejtp\u00ebrdrejt\u00eb fizik. Shum\u00eb m\u00eb t\u00eb efektshme qen\u00eb ushtrit\u00eb e burrave mjek\u00ebsor\u00eb t\u00eb cil\u00ebt ndihmuan t\u2019i kthejn\u00eb pacient\u00ebt e tyre n\u00eb rrug\u00ebn e duhur p\u00ebr hir t\u00eb vetinteresit t\u00eb tyre t\u00eb pretenduar.<\/p>\n

Format e tjera t\u00eb pushtetit poashtu vazhdojn\u00eb n\u00eb mesin ton\u00eb. Disa e konsiderojn\u00eb pushtetin e t\u00eb dh\u00ebnave \u2013 q\u00eb \u00ebsht\u00eb infopushteti i mediave sociale, analiza e t\u00eb dh\u00ebnave dhe vler\u00ebsimi i pand\u00ebrprer\u00eb algoritmik \u2013 si form\u00ebn m\u00eb t\u00eb r\u00ebnd\u00ebsishme t\u00eb pushtetit q\u00eb \u00ebsht\u00eb shfaqur q\u00eb prej vdekjes s\u00eb Foucault-s\u00eb m\u00eb 1984.<\/p>\n

P\u00ebr shkak t\u00eb t\u00eb identifikuarit dhe t\u00eb analizuarit me aq shkatht\u00ebsi t\u00eb mekanizmave t\u00eb pushtetit modern, duke mos pranuar nd\u00ebrkoh\u00eb q\u00eb t\u2019i zhvilloj\u00eb ato n\u00eb nj\u00eb teori t\u00eb vetme e t\u00eb p\u00ebrbashkuar t\u00eb thelbit t\u00eb pushtetit, Foucault-ja mbetet filozofikisht i r\u00ebnd\u00ebsish\u00ebm. Skepticizmi i mpreht\u00eb filozofik n\u00eb t\u00eb cilin \u00ebsht\u00eb i rr\u00ebnjosur mendimi i tij, nuk \u00ebsht\u00eb i drejtuar kund\u00ebr p\u00ebrdorimit t\u00eb filozofis\u00eb p\u00ebr analiz\u00eb t\u00eb pushtetit. N\u00eb vend t\u00eb k\u00ebsaj, \u00ebsht\u00eb skeptike ndaj kapadaill\u00ebkut prapa ides\u00eb se filozofia mundet dhe duhet t\u00eb zbuloj\u00eb thelbin e fshehur t\u00eb gj\u00ebrave. \u00c7far\u00eb do t\u00eb thot\u00eb kjo \u00ebsht\u00eb se fjala m\u00eb e njohur e Foucault-s\u00eb \u2013 \u2018pushteti\u2019 \u2013 nuk \u00ebsht\u00eb em\u00ebr i ndonj\u00eb thelbi t\u00eb distiluar, por m\u00eb shum\u00eb nj\u00eb indeks i nj\u00eb fushe t\u00eb t\u00ebr\u00eb analizash ku filozofia duhet t\u00eb punoj\u00eb vazhdimisht.<\/p>\n

Ata q\u00eb mendojn\u00eb se filozofis\u00eb i duhet ende t\u00eb identifikoj\u00eb esencat e brendshme, do ta gjejn\u00eb perspektiv\u00ebn e Foucault-s\u00eb t\u00ebr\u00ebsisht jobind\u00ebse. Por ata q\u00eb mendojn\u00eb se ajo \u00e7far\u00eb secilit prej nesh na duket si e p\u00ebrjetshme ka p\u00ebr t\u00eb ndryshuar nd\u00ebr breza dhe gjeografi, kan\u00eb m\u00eb shum\u00eb gjas\u00eb t\u00eb gjejn\u00eb frym\u00ebzim n\u00eb qasjen e Foucault-s\u00eb. P\u00ebr sa i p\u00ebrket koncepteve qendrore t\u00eb filozofis\u00eb politike, pra \u00e7iftin konceptual t\u00eb pushtetit dhe liris\u00eb, basti i Foucault-s\u00eb qe se njer\u00ebzit kan\u00eb m\u00eb shum\u00eb gjas\u00eb t\u00eb fitojn\u00eb m\u00eb shum\u00eb p\u00ebr lirin\u00eb duke refuzuar t\u00eb p\u00ebrkufizojn\u00eb paraprakisht t\u00eb gjitha format q\u00eb s\u2019mund t\u00eb marr\u00eb dot liria. Kjo do t\u00eb thot\u00eb gjithashtu t\u00eb refuzosh t\u00eb kapesh pas p\u00ebrkufuzimeve statike t\u00eb pushtetit. Vet\u00ebm n\u00ebse ndjek pushtetin kudo q\u00eb ai operon, liria do t\u00eb ket\u00eb shansin e mir\u00eb t\u00eb lul\u00ebzoj\u00eb. Vet\u00ebm duke analizuar pushtetin n\u00eb shum\u00ebsin\u00eb e tij, si\u00e7 b\u00ebri Fucault-i, do t\u00eb kemi shansin t\u00eb ngrem\u00eb nj\u00eb shum\u00ebsi lirish q\u00eb do t\u2019i b\u00ebnte ball t\u00eb gjitha m\u00ebnyrave t\u00eb ndryshme, n\u00eb t\u00eb cilat pushteti p\u00ebrpiqet t\u00eb p\u00ebrcaktoj\u00eb kufijt\u00eb e asaj se kush mund t\u00eb jemi.<\/p>\n

Ironia e nj\u00eb filozofie q\u00eb do ta p\u00ebrkufizonte pushtetin nj\u00ebher\u00eb e p\u00ebrgjithmon\u00eb \u00ebsht\u00eb se ashtu do t\u2019i caktonte kufijt\u00eb e vet thelbit t\u00eb liris\u00eb. Nj\u00eb filozofi e till\u00eb do ta b\u00ebnte lirin\u00eb absolutisht jo t\u00eb lir\u00eb. Ata q\u00eb i frik\u00ebsohen paparashikueshm\u00ebris\u00eb s\u00eb liris\u00eb, e marrin Foucault-n\u00eb si me rrezik t\u00eb madh. Por ata q\u00eb nuk jan\u00eb t\u00eb gatsh\u00ebm t\u00eb vendosin sot se \u00e7far\u00eb mund t\u00eb filloj\u00eb t\u00eb njihet si liri nes\u00ebr, e marrin Foucault-n\u00eb, t\u00eb pakt\u00ebn sa i p\u00ebrket perspektivave tona filozofike, \u00e7lirues. Qasja e Foucault-s\u00eb ndaj pushtetit dhe liris\u00eb pra, ka vler\u00eb jo vet\u00ebm p\u00ebr filozofin\u00eb, por edhe m\u00eb shum\u00eb p\u00ebr at\u00eb \u00e7far\u00eb filozofia mund t\u00eb kontribuoj\u00eb ndaj rendeve ndryshuese t\u00eb gj\u00ebrave n\u00eb t\u00eb cilat e gjejm\u00eb veten.<\/p>\n

—-<\/p>\n

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

Artikulli origjinal n\u00eb Aeon Origjinal, i p\u00ebrpikt\u00eb, me raste irritues e shpesh i shk\u00eblqyer. Vepra e Foucault-s\u00eb mbi pushtetin sot vlen m\u00eb shum\u00eb se kurr\u00eb m\u00eb par\u00eb. Merrni me mend sikur t\u2019ju k\u00ebrkojn\u00eb t\u00eb p\u00ebrpiloni nj\u00eb histori shum\u00eb t\u00eb shkurt\u00ebr t\u00eb filozofis\u00eb. Mbase ju kan\u00eb sfiduar q\u00eb ta ngjeshni larmin\u00eb e paanshme t\u00eb t\u00ebr\u00eb filozofis\u00eb […]<\/p>","protected":false},"author":75,"featured_media":9205,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[13],"tags":[954,1471,789],"ppma_author":[85],"class_list":["post-5495","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-analize","tag-filozofi","tag-histori","tag-michel-foucault"],"authors":[{"term_id":85,"user_id":75,"is_guest":0,"slug":"colin-koopman","display_name":"Colin Koopman","avatar_url":{"url":"https:\/\/sbunker.org\/wp-content\/uploads\/2023\/10\/download-5-4.jpg","url2x":"https:\/\/sbunker.org\/wp-content\/uploads\/2023\/10\/download-5-4.jpg"},"user_url":"","last_name":"Koopman","first_name":"Colin","description":"Colin Koopman \u00ebsht\u00eb autor i nj\u00eb libri mbi Foucault-n\u00eb dhe i nj\u00eb numri esesh p\u00ebr The New York Times, Critical Inquiry, etj. Ai ligj\u00ebron Filozofi n\u00eb Universitetin e Oregonit."}],"_links":{"self":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/5495","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\/75"}],"replies":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/comments?post=5495"}],"version-history":[{"count":2,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/5495\/revisions"}],"predecessor-version":[{"id":9206,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/5495\/revisions\/9206"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media\/9205"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media?parent=5495"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/categories?post=5495"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/tags?post=5495"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/ppma_author?post=5495"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}