Ahmad Fardid (1912-1994) dhe projekti i tij intelektual mund t\u00eb konsiderohen matrica e zhvillimit t\u00eb mendimit politik dhe intelektual p\u00ebrgjat\u00eb dekadave t\u00eb fundit n\u00eb Iran. I lindur n\u00eb qytetin Yazd, Fardid fillimisht u shkollua n\u00eb shkollat tradicionale fetare, kurse m\u00eb pas, n\u00eb Universitetin e Teheranit studioi filozofi, nd\u00ebrsa studimet i vazhdoi n\u00eb Universitetin Sorbonne (Franc\u00eb) dhe Universitetin e Heidelbergut (Gjermani). Fardid, llogaritet si filozofi i par\u00eb modern iranian, e meq\u00eb nuk tregoi interesim p\u00ebr t\u00eb shkruar, mori epitetin \u201cfilozof oral\u201d. Ai \u00ebsht\u00eb i pari q\u00eb n\u00eb Iran e p\u00ebrktheu, e ligj\u00ebroi dhe e b\u00ebri t\u00eb njohur Martin Heideggerin, bile p\u00ebr arsye se i t\u00ebr\u00eb projekti i tij filozofik, mb\u00ebshtetet n\u00eb mendimet e filozofit gjerman, n\u00eb Iran disa e kan\u00eb quajtur \u00a0\u201cHeideggeri iranian\u201d. Referencat kryesore t\u00eb mendimit t\u00eb tij ishin Martin Heidegger, tradita fenomenologjike gjermane, filozofia ekzistencialiste dhe sufizimi teorik i Muhjiddin Ibn Arabi, sufiut t\u00eb njohur mysliman. P\u00ebrve\u00e7 disa shkrimeve dhe artikujve t\u00eb shkurt\u00ebr nga filozofia dhe kritika letrare, Fardid nuk shkroi di\u00e7ka serioze, por pas vdekjes, student\u00ebt e tij ia botuan ligj\u00ebratat, intervistat dhe fjalimet q\u00eb i kishte mbajtur n\u00eb departamentin e filozofis\u00eb n\u00eb Universitetin e Teheranit dhe n\u00ebp\u00ebr evente t\u00eb ndryshme. Ai gjithashtu n\u00eb sht\u00ebpin\u00eb e tij organizonte takime e ligj\u00ebrata filozofike dhe nga ky qark m\u00eb pas dol\u00ebn disa nga intelektual\u00ebt m\u00eb me ndikim t\u00eb koh\u00ebve t\u00eb fundit n\u00eb Iran, si\u00e7 qen\u00eb Jalal Al-e Ahmad, Dariush Ashuri, Dariush Shayegan, Reza Davari, etj.. Fardid vdiq n\u00eb Teheran n\u00eb mosh\u00ebn 82 vje\u00e7are. N\u00eb nd\u00ebrmarrjen e tij intelektuale z\u00ebn\u00eb vend temat si: historia\/historicizmi, revolucioni, Lindja-Per\u00ebndimi, forma dhe p\u00ebrmbajtja e historis\u00eb, dhe Per\u00ebndimizmi. Fardid njihet edhe p\u00ebr krijimin neologjizmave n\u00eb dijet humane, por trash\u00ebgimia m\u00eb e madhe e tij intelektuale ka t\u00eb b\u00ebj\u00eb me kritikat filozofike kundrejt Per\u00ebndimit (lexo: modernizmit, iluminizmit, humanizmit, sekularizmit, etj.). Por duhet v\u00ebn\u00eb theksi se kritikat e Fardidit m\u00eb tep\u00ebr pat\u00ebn konotacion identitar dhe politik sesa filozofik, sepse nuk shihet nj\u00eb konsistenc\u00eb logjike n\u00eb kritikat e tij dhe v\u00ebrehen shum\u00eb paradokse, si\u00e7 \u00ebsht\u00eb p\u00ebr shembull fakti se derisa ai b\u00ebn thirrje p\u00ebr t\u00eb injoruar \u00e7do rezultat intelektual t\u00eb Per\u00ebndimit, n\u00eb an\u00ebn tjet\u00ebr, modernizimin dhe Per\u00ebndimin e kritikon n\u00ebp\u00ebrmjet filozofis\u00eb per\u00ebndimore, ve\u00e7an\u00ebrisht t\u00eb fenomenolog\u00ebve gjerman\u00eb (Nietzsche, Husserl, Heiddeger) dhe t\u00eb postmodernist\u00ebve francez\u00eb (Foucault, Derrida).<\/p>\n
I ndikuar nga filozofia e Heideggerit, Fardid dikotomis\u00eb Lindje \u2013Per\u00ebndim i dha nj\u00eb dimension t\u00eb sofistikuar filozofik. Sipas tij, \u00e7do periudh\u00eb historike p\u00ebrshkohet nga nj\u00eb e v\u00ebrtet\u00eb e cila i mbulon t\u00eb v\u00ebrtetat tjera, kurse e v\u00ebrteta e koh\u00ebs son\u00eb historike \u00ebsht\u00eb \u201cPer\u00ebndimi\u201d, sipas kuptimeve t\u00eb sip\u00ebrmendura. Fardidi pohon se pasi doli n\u00eb sken\u00eb filozofia greke, lindi h\u00ebna e realitetit faktit\u00a0(vakiyet),<\/em>\u00a0dhe per\u00ebndoi dielli i s\u00eb v\u00ebrtet\u00ebs\u00a0(hakikat)<\/em>. P\u00ebr te, esenca e \u201cPer\u00ebndimit\u201d \u00ebsht\u00eb Metafizika, nd\u00ebrsa kjo \u00ebsht\u00eb nj\u00eb perceptim a interpretim i posa\u00e7\u00ebm i Qenies, si dhe i ballafaqimit me Qenien, pra \u00ebsht\u00eb nj\u00eb ontologji e ndryshme nga t\u00eb tjerat. Fardidi ishte i mendimit se Lindja dhe Per\u00ebndimi jan\u00eb dy koncepte t\u00eb ndara ontologjike dhe dy kuptime t\u00eb ndryshme p\u00ebr Qenien, t\u00eb cilat pranin\u00eb e tyre e shp\u00ebrfaqin n\u00eb dy kultura\/qytet\u00ebrime dhe n\u00eb dy sisteme krejt t\u00eb ndryshme sociale.<\/p>\n P\u00ebr Fardidin, projekti i modernizmit mb\u00ebshtetet n\u00eb egon njer\u00ebzore, e cila \u00ebsht\u00eb vet\u00ebm nj\u00eb nga dimensionet e individit, dhe thekson se reduktimi i t\u00ebr\u00eb qenies njer\u00ebzore vet\u00ebm n\u00eb ego, si dhe mosp\u00ebrfillja apo \u201cvrasja\u201d e dimensioneve tjera t\u00eb saj, si\u00e7 jan\u00eb imagjinata, ndjenja, intuita, ka p\u00ebr t\u00eb sjell\u00eb rezultate shkat\u00ebrrimtare. Sipas tij, njeriu parasokratik nuk mendonte p\u00ebr veten (egon), sepse ishte i preokupuar me Qenien, nd\u00ebrsa filozofia greke e harroi mendimin e Qenies dhe u fokusua n\u00eb qenien e krijuar\/qen\u00ebsorin, kurse pas Dekartit, njeriu zuri vendin e Zeusit. Pra, \u201cnjeriu\u201d i djall\u00ebzuar deri para modernizmit, me modernizmin ishte b\u00ebr\u00eb vet\u00eb djalli, dhe jo vet\u00ebm q\u00eb jetonte n\u00eb err\u00ebsir\u00eb, por vet\u00eb err\u00ebsira buronte prej tij.\u201d (Dibaj, 1383:279)<\/p>\n Nj\u00ebra nga qasjet e mendimit t\u00eb Fardidit \u00ebsht\u00eb edhe ndarja e historis\u00eb n\u00eb epoka si \u2018pardje\u2019, \u2018dje\u2019, \u2018sot\u2019, \u2018nes\u00ebr\u2019 dhe \u2018pasnes\u00ebr\u2019. Sipas tij, \u2018sot\u2019 \u00ebsht\u00eb epoka e sundimit t\u00eb njeriut n\u00eb kuptimin e sundimit t\u00eb egoizmit mbi historin\u00eb, e cila ka filluar nga Renesanca, e q\u00eb mund ta quajm\u00eb edhe \u2018liberaliz\u00ebm filozofik\u2019. Kjo qasje sjell lirin\u00eb e plot\u00eb t\u00eb \u2018k\u00ebrkes\u00ebs\/nevoj\u00ebs\u2019 s\u00eb njeriut, t\u00eb cilat e kufizojn\u00eb tep\u00ebr shum\u00eb at\u00eb. P\u00ebr Fardidin, e \u2018djeshmja\u2019 \u00ebsht\u00eb epoka kur filloi metafizika, pra koha kur filloi mendimi grek, n\u00eb t\u00eb cil\u00ebn njeriu burgoset n\u00eb koncepte abstrakte e metafizike, dhe k\u00ebshtu filloi filozofia. E \u2018pardjeshmja\u2019 \u00ebsht\u00eb epoka kur njeriu kishte t\u00eb b\u00ebnte me t\u00eb v\u00ebrtet\u00ebn dhe jetonte n\u00eb nj\u00eb nd\u00ebrlidhje t\u00eb pandashme me Qenien. Kjo periudh\u00eb p\u00ebr t\u00eb ishte koha e profet\u00ebve. Nj\u00ebjt\u00eb mendon edhe p\u00ebr t\u00eb \u2018pasnes\u00ebrmen\u2019, ku sipas tij, me ardhjen e Mehdiut (shp\u00ebtimtari i njer\u00ebzimit sipas fes\u00eb islame), njeriu s\u00ebrish do ta gjej\u00eb lumturin\u00eb dhe do t\u00eb jetoj\u00eb me t\u00eb v\u00ebrtet\u00ebn. E \u2018nes\u00ebrmja\u2019 p\u00ebr Fardidin \u00ebsht\u00eb periudha ku do t\u00eb vazhdoj\u00eb historia e err\u00ebsir\u00ebs s\u00eb sotme dhe njeriu akoma nuk do t\u00eb mund t\u00eb arrij\u00eb t\u00eb jet\u00eb i vet\u00ebdijsh\u00ebm. Ai thot\u00eb se njer\u00ebzimi edhe gjat\u00eb epok\u00ebs s\u00eb \u2018nes\u00ebrme\u2019 do t\u00eb vazhdoj\u00eb ta plot\u00ebsoj\u00eb shpirtin e modernitetit. Vlen t\u00eb theksohet se Fardid edhe k\u00ebt\u00eb ndarje e ka huzuar nga Heideggeri. Pra th\u00ebn\u00eb shkurt, ai t\u00eb \u2018pardjeshmen\u2019 dhe t\u00eb \u2018pasnes\u00ebrmen\u2019 i cil\u00ebson si manifestim t\u00eb realizimit t\u00eb Qenies, kurse t\u00eb djeshmen, t\u00eb sotmen dhe t\u00eb nes\u00ebrmen, manifestim t\u00eb djallit, t\u00eb egoizimit dhe subjektivizimit, megjith\u00ebse sipas tij, njeriu \u00ebsht\u00eb krijes\u00eb e cila mund t\u00eb q\u00ebndroj\u00eb edhe jasht\u00eb kufizimeve historike dhe n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb, mund t\u00eb reflektoj\u00eb dimensione tjera historike t\u00eb Qenies s\u00eb tij. (Fardid, 1381:417-419)<\/p>\n Fardidi \u00ebsht\u00eb krijues i konceptit \u2018Garbzedegi\u2019 (Westoxication), n\u00eb kuptimin e kontaminimit\/infektimit me \u201cPer\u00ebndimin\u201d, i cili m\u00eb pas \u00ebsht\u00eb shnd\u00ebrruar n\u00eb konceptin m\u00eb t\u00eb p\u00ebrdorsh\u00ebm n\u00eb kritikat e mendimtar\u00ebve iranian\u00eb karshi Per\u00ebndimit. Koncepti \u2018Garbzedegi\u2019 i Fardidit dhe i p\u00ebrkrah\u00ebsve t\u00eb tij, ka kuptim filozofik-ontologjik, jo vet\u00ebm sociologjik. Ai shkruan: \u201cGarbzedegi n\u00ebnkupton pranimin e qytet\u00ebrimit dhe kultur\u00ebs per\u00ebndimore dhe imitimin e verb\u00ebr t\u00eb tyre, pa u zhvilluar deri n\u00eb shkall\u00ebn e vet\u00ebdijes n\u00eb t\u00eb cil\u00ebn kan\u00eb arritur per\u00ebndimor\u00ebt. Renesanca, t\u00eb cil\u00ebn e kam quajtur Garbzedegi, ka ardhur bashk\u00eb me simotrat e saj historike, si kolonializmi dhe pasojat q\u00eb erdh\u00ebn pas tij\u201d (Fardid, 1381:392)<\/p>\n Fardidi nuk mendon se modernizmi per\u00ebndimor \u00ebsht\u00eb vet\u00ebm nj\u00eb sundim nga lart mbi shoq\u00ebrit\u00eb joper\u00ebndimore, por q\u00eb ai ka dep\u00ebrtuar thell\u00eb n\u00eb qenien e tyre, dhe ata pik\u00ebrisht edhe veten e kuptojn\u00eb dhe e definojn\u00eb n\u00ebp\u00ebrmjet bot\u00ebkuptimeve per\u00ebndimore. \u201cE v\u00ebrteta e epok\u00ebs son\u00eb historike \u00ebsht\u00eb e v\u00ebrteta per\u00ebndimore, nd\u00ebrsa Lindja aktualisht \u00ebsht\u00eb e padukshme, n\u00eb err\u00ebsir\u00eb. Pra, me ardhjen e filozofis\u00eb greke, p\u00ebrkund\u00ebr asaj q\u00eb pretendohet se \u201cDrita vjen nga Lindja\u201d, Lindja mbeti n\u00eb err\u00ebsir\u00eb, dhe tani \u00e7do gj\u00eb \u00ebsht\u00eb per\u00ebndimore. Q\u00eb nga ajo periudh\u00eb, historia ec\u00ebn n\u00eb binar\u00ebt e hegjemonis\u00eb per\u00ebndimore.\u201d (Fardid, 1381:392) N\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb, Fardid \u00ebsht\u00eb i mendimit se edhe mendimi iranian dhe teologjia islame jan\u00eb t\u00eb per\u00ebndimizuara, prandaj, \u201cdhe kritikat q\u00eb b\u00ebhen kundrejt Per\u00ebndimit n\u00eb fakt jan\u00eb kritika t\u00eb bazuara n\u00eb filozofin\u00eb per\u00ebndimore\u201d, p\u00ebr at\u00eb dhe nuk jan\u00eb kritika substanciale dhe sipas tij, rezultojn\u00eb n\u00eb ideologji radikale. K\u00ebshtu, p\u00ebr t\u00eb, t\u00eb gjitha \u201cizmat\u201d e joper\u00ebndimor\u00ebve si, nacionalizmi, islamizmi, etj. jan\u00eb koncepte per\u00ebndimore dhe t\u00eb huaja p\u00ebr qenien autentike t\u00eb tyre.<\/p>\n Ai e kritikon edhe filozofin\u00eb e teologjin\u00eb islame, t\u00eb cilat i konsideron t\u00eb helenizuara. Sipas tij, mendimi islam nuk \u00ebsht\u00eb mendim autentik i mysliman\u00ebve, sepse \u00ebsht\u00eb i konstruktuar vet\u00ebm pasi q\u00eb mysliman\u00ebt ishin njohur me filozofin\u00eb greke, dhe sidomos pasi n\u00eb gjuh\u00ebn arabe ishte p\u00ebrkthyer\u00a0Logjika\u00a0<\/em>formale e Aristotelit. Fardidi thot\u00eb se filozofia greke po ashtu ka influencuar edhe jurisprudenc\u00ebn\u00a0(sheriatin)<\/em>\u00a0e mysliman\u00ebve. Sipas tij, mendimi grek i p\u00ebrvet\u00ebsuar nga mysliman\u00ebt i dha fund tradit\u00ebs sufiste dhe poetike perse-islame. Nga pik\u00ebpamja e Fardidit, pa njohjen e Qenies \u00ebsht\u00eb e pamundur njohja e esenc\u00ebs s\u00eb sendit, dhe meq\u00eb filozof\u00ebt neglizhuan njohjen e Qenies, ata nuk arrit\u00ebn deri te njohja e v\u00ebrtet\u00eb e sendit. Ai shkruan: \u201cVet\u00ebm gnostik\u00ebt\u00a0(arif\u00ebt)<\/em>\u00a0jan\u00eb thelluar n\u00eb natyr\u00ebn e sendeve dhe vet\u00eb natyrshm\u00ebrin\u00eb. Sipas tyre, e v\u00ebrteta e natyr\u00ebs \u00ebsht\u00eb manifestim i emrave hyjnor\u00eb dhe kjo n\u00ebnkupton se manifestimi i Qenies s\u00eb t\u00eb v\u00ebrtet\u00ebs \u00ebsht\u00eb n\u00eb natyr\u00eb, e cila n\u00eb fakt i krijon sendet\u201d. (Dibaj, 1383:432). Pra, ai propozon kthimin n\u00eb misticizmin apo urt\u00ebsin\u00eb mistike, t\u00eb cil\u00ebn e huazon nga misticizmi teorik i Muhjiddin Ibn Arabiut. Sipas tij, vet\u00ebm mistik\u00ebt si Ibn Arabiu mund\u00ebn t\u00eb njohin gj\u00ebrat ashtu si\u00e7 jan\u00eb dhe ta p\u00ebrjetojn\u00eb t\u00eb v\u00ebrtet\u00ebn e Qenies absolute.<\/p>\n Por si mund t\u00eb dilet nga kjo gjendje dhe si mundet q\u00eb joper\u00ebndimor\u00ebt t\u00eb shp\u00ebtojn\u00eb nga \u201cprania ontologjike per\u00ebndimore\u201d?<\/p>\n Ahmad Fardid me pesimiz\u00ebm deklaron se \u00e7lirimi nga kjo prani ontologjike nuk \u00ebsht\u00eb aspak e leht\u00eb, dhe aq m\u00eb pak, nj\u00eb gj\u00eb e till\u00eb mund t\u00eb b\u00ebhet me projekte ideologjike e politike. E pranon se edhe vet\u00eb ai \u00ebsht\u00eb i per\u00ebndimizuar, vet\u00ebmse p\u00ebr dallim nga t\u00eb tjer\u00ebt \u00ebsht\u00eb i vet\u00ebdijsh\u00ebm p\u00ebr nj\u00eb gj\u00eb t\u00eb till\u00eb. Prandaj \u201cvet\u00ebdija historike p\u00ebr epok\u00ebn n\u00eb t\u00eb cil\u00ebn jemi duke jetuar\u201d mund t\u00eb ndihmoj\u00eb drejt hedhjes s\u00eb nj\u00eb hapi t\u00eb vog\u00ebl p\u00ebr t\u00eb dal\u00eb nga kjo gjendje. Megjithat\u00eb, pohon se pa u per\u00ebndimorizuar nuk mund t\u00eb arrihet vet\u00ebdija historike e hegjemonis\u00eb per\u00ebndimore, por Per\u00ebndimizmin e k\u00ebrkon vet\u00ebm n\u00eb dimensionin epsistemologjik, e jo edhe n\u00eb at\u00eb ontologjik. Fardid kund\u00ebrshton z\u00ebrat q\u00eb th\u00ebrrasin p\u00ebr kthimin n\u00eb tradit\u00eb dhe thot\u00eb: \u201cun\u00eb s\u2019mund t\u00eb kthehem te Saadi Shirazi, edhe pse mund t\u00eb dialogoj me t\u00eb dhe ta d\u00ebgjoj at\u00eb se \u00e7far\u00eb po thot\u00eb, por historia dhe koha q\u00eb q\u00ebndrojn\u00eb prapa meje nuk jan\u00eb t\u00eb nj\u00ebjta me t\u00eb koh\u00ebs s\u00eb tij, ngase prapa kok\u00ebs tani m\u00eb q\u00ebndrojn\u00eb Hegeli dhe Ajnshtajni\u201d. \u00a0(Fardid, 1381:36)<\/p>\n Fardid thot\u00eb se e ardhmja e Per\u00ebndimit \u00ebsht\u00eb e \u201cnes\u00ebrmja\u201d, kurse e lindor\u00ebve \u00ebsht\u00eb e ardhme e \u201cpasnes\u00ebrme\u201d, pra lindor\u00ebt, mysliman\u00ebt dhe iranian\u00ebt do t\u2019i kthehen Qenies n\u00eb koh\u00ebn e ardhjes s\u00eb Mehdiut. Sipas tij, nuk mund t\u00eb presim q\u00eb t\u00eb kthehemi n\u00eb t\u00eb kaluar\u00ebn ton\u00eb t\u00eb paper\u00ebndimizuar dhe t\u00eb pamodernizuar, por duhet t\u00eb mendojm\u00eb p\u00ebr t\u00eb dal\u00eb nga kjo gjendje e t\u00eb shkojm\u00eb drejt t\u00eb ardhmes, drejt t\u00eb pasnes\u00ebrmes. Ai shkruan: \u201cNjeriu modern do t\u00eb arrij\u00eb deri aty ku do ta shoh\u00eb veten p\u00ebrball\u00eb nj\u00eb rreziku t\u00eb madh dhe n\u00eb at\u00eb koh\u00eb do t\u2019i thot\u00eb \u2018jo\u2019 k\u00ebtij qytet\u00ebrimi. Po kjo \u2018jo\u2019 nuk \u00ebsht\u00eb e mjaftueshme n\u00eb vetvete, ngase ai duhet t\u00eb dep\u00ebrtoj\u00eb p\u00ebrtej perdeve q\u00eb kan\u00eb mbuluar Lindjen dhe t\u00eb shoh\u00eb drit\u00ebn e fshehur. Dometh\u00ebn\u00eb, pa u p\u00ebrpjekur fare p\u00ebr t\u2019u kthyer n\u00eb t\u00eb kaluar\u00ebn dhe pa ndjer\u00eb asnj\u00eb nostalgji p\u00ebr t\u00eb; t\u00eb l\u00ebr\u00eb prapa err\u00ebsir\u00ebn e historis\u00eb s\u00eb Per\u00ebndimizmit dhe t\u00eb dhez\u00eb drit\u00ebn q\u00eb do ta ndri\u00e7oj\u00eb t\u00eb ardhmen, sepse kthimi n\u00eb t\u00eb kaluar\u00ebn nuk ka asnj\u00eb kuptim\u201d. (Fardid, 1381:36) Me k\u00ebt\u00eb mendim, Fardidi kund\u00ebrshton iden\u00eb e kthimit te t\u00eb par\u00ebt (salaf\u00ebt), si\u00e7 b\u00ebnin thirrje disa klerik\u00eb dhe intelektual\u00eb mysliman\u00eb.<\/p>\n N\u00eb shkrimin e radh\u00ebs do t\u00eb sjell disa kritika q\u00eb u kan\u00eb b\u00ebr\u00eb mendimit t\u00eb Fardidit.<\/p>\n ——<\/p>\n Literatura:<\/strong><\/p>\n Sayed Ahmad Fardid (1381\/2003).\u00a0Didar-i ferhi ve futuhat-i Ahiruzzaman, Dershay-i daneshgah-i Tehran. [Takimi i fundit dhe zbulesat e koh\u00ebs s\u00eb fundit: Leksionet e Universitetit t\u00eb Teheranit]<\/em>\u00a0P\u00ebrgatiti p\u00ebr botim: Muhammed Mededpur. Teheran.<\/p>\n Sayed Musa Dibaj (1383\/2005).\u00a0Ara ve akayed-i Ahmad Fardid. [Mendimet dhe bindjet e Ahmad Fardid]<\/em>. Teheran<\/p>","protected":false},"excerpt":{"rendered":" Ahmad Fardid (1912-1994) dhe projekti i tij intelektual mund t\u00eb konsiderohen matrica e zhvillimit t\u00eb mendimit politik dhe intelektual p\u00ebrgjat\u00eb dekadave t\u00eb fundit n\u00eb Iran. I lindur n\u00eb qytetin Yazd, Fardid fillimisht u shkollua n\u00eb shkollat tradicionale fetare, kurse m\u00eb pas, n\u00eb Universitetin e Teheranit studioi filozofi, nd\u00ebrsa studimet i vazhdoi n\u00eb Universitetin Sorbonne (Franc\u00eb) […]<\/p>","protected":false},"author":27,"featured_media":8092,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[13],"tags":[1245],"ppma_author":[37],"class_list":["post-2827","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-analize","tag-orientoxident"],"authors":[{"term_id":37,"user_id":27,"is_guest":0,"slug":"abdulla-rexhepi","display_name":"Abdulla Rexhepi","avatar_url":{"url":"https:\/\/sbunker.org\/wp-content\/uploads\/2023\/10\/Abdulla-Rexhepi-2.jpg","url2x":"https:\/\/sbunker.org\/wp-content\/uploads\/2023\/10\/Abdulla-Rexhepi-2.jpg"},"user_url":"","last_name":"Rexhepi","first_name":"Abdulla","description":""}],"_links":{"self":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/2827","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/users\/27"}],"replies":[{"embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/comments?post=2827"}],"version-history":[{"count":1,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/2827\/revisions"}],"predecessor-version":[{"id":2828,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/2827\/revisions\/2828"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/media\/8092"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/media?parent=2827"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/categories?post=2827"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/tags?post=2827"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/ppma_author?post=2827"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}