{"id":3332,"date":"2016-11-21T16:25:35","date_gmt":"2016-11-21T14:25:35","guid":{"rendered":"https:\/\/sbunker.org\/?p=3332"},"modified":"2024-12-16T16:41:24","modified_gmt":"2024-12-16T14:41:24","slug":"demistifikimi-i-historise","status":"publish","type":"post","link":"https:\/\/sbunker.org\/sr\/analize\/demistifikimi-i-historise\/","title":{"rendered":"Demistifikimi i historis\u00eb"},"content":{"rendered":"
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Ekskurs mbi demistifikimin e Historis\u00eb nga Friedrich Nietzsche<\/p>\n<\/div>\n

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Historia si nj\u00eb substrat i fuqish\u00ebm q\u00eb e p\u00ebrb\u00ebn periudh\u00ebn moderne, \u00ebsht\u00eb nj\u00eb nga dimensionet filozofike ku Nietzsche e nd\u00ebrtoi kritik\u00ebn e tij shum\u00eb t\u00eb ashp\u00ebr, e q\u00eb nj\u00ebherit paraqet edhe momentin e kthes\u00ebs s\u00eb par\u00eb serioze t\u00eb interpretimit dhe rivler\u00ebsimit t\u00eb t\u00eb gjith\u00eb modernitetit. Arsyeja pse Nietzsche \u00ebsht\u00eb i pakompromis n\u00eb rr\u00ebnimin e t\u00ebr\u00eb diskursit filozofik modern p\u00ebr historin\u00eb, \u00ebsht\u00eb pik\u00ebrisht fakti se e gjith\u00eb kjo filozofi nga Descartes-i e deri at\u00ebher\u00eb kur edhe kulmon me Hegel-in, nuk \u00ebsht\u00eb asgj\u00eb tjet\u00ebr vet\u00ebm se nj\u00eb sistem, i cili p\u00ebr t\u00eb gjalluar p\u00ebrpin gjith\u00e7ka. Pra, njeriu varet krejt\u00ebsisht nga historia, sepse edhe vet\u00eb jeta e tij kuptim\u00ebsohet vet\u00ebm brenda k\u00ebtij dimensioni. Madje edhe Borges-i kur flet p\u00ebr let\u00ebrsin\u00eb tregon sesi edhe ajo n\u00eb k\u00ebt\u00eb periudh\u00eb (modernen), ishte t\u00ebr\u00ebsisht n\u00eb sh\u00ebrbim t\u00eb historis\u00eb. Ai pohon se: \u201cPadyshim nj\u00eb nd\u00ebr gabimet m\u00eb t\u00eb m\u00ebdha, nj\u00eb nd\u00ebr m\u00ebkatet e shekullit ton\u00eb \u00ebsht\u00eb r\u00ebnd\u00ebsia q\u00eb ne i japim historis\u00eb (…) duket se jetojm\u00eb vet\u00ebm n\u00eb var\u00ebsi t\u00eb historis<\/em>\u00eb\u201d (J. L. Borges,\u00a0Biseda<\/em>, f. 34). \u00a0N\u00ebp\u00ebrmes k\u00ebsaj q\u00eb v\u00eb n\u00eb theks edhe Borges-i vjen n\u00eb shprehje sesa gjithp\u00ebrfshir\u00ebs \u00ebsht\u00eb ndikimi dhe t\u00eb n\u00ebnshtruarit ndaj \u00a0historis\u00eb. \u00c7\u2019\u00ebsht\u00eb e v\u00ebrteta Nietzsche \u00ebsht\u00eb \u201c…dakord q\u00eb t\u2019i sh\u00ebrbejm\u00eb historis\u00eb vet\u00ebm p\u00ebr aq sa ajo i sh\u00ebrben jet\u00ebs\u201d (F. Nietzsche,\u00a0Mbi dobin\u00eb dhe d\u00ebmin e historis\u00eb p\u00ebr jet\u00ebn<\/em>, f. 3). \u00a0Ai mendon se historia \u00ebsht\u00eb e nevojshme p\u00ebr ne, po aq sa neve na duhet p\u00ebr t\u2019mir\u00ebn e jet\u00ebs, por p\u00ebr di\u00e7ka m\u00eb shum\u00eb se kaq, Nietzsche \u00ebsht\u00eb skeptik q\u00eb historia \u00ebsht\u00eb e duhura q\u00eb mund t\u00eb na sh\u00ebrbej\u00eb p\u00ebr mir\u00eb, sidomos kur kemi parasysh se ajo \u00e7doher\u00eb ka si q\u00ebllim q\u00eb jet\u00ebt tona t\u00eb realizohen vet\u00ebm brenda konditave q\u00eb ajo na mund\u00ebson.<\/p>\n

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Historia \u00ebsht\u00eb hap\u00ebsira e vetme ku mund t\u00eb kuptim\u00ebsohet\u00a0subjekti, k\u00ebshtu ishte kumti modernist mbi historin\u00eb. Emancipimi njer\u00ebzor, humanist realizohet n\u00eb histori. Andaj, kjo \u00ebsht\u00eb pik\u00ebrisht ajo teprica e dituris\u00eb dhe e luksit q\u00eb Nietzsche-n do ta b\u00ebj\u00eb q\u00eb ta urrej\u00eb si t\u00eb till\u00eb. N\u00ebp\u00ebrmes k\u00ebsaj teprice t\u00eb dituris\u00eb historia insiston q\u00eb t\u00eb na edukoj\u00eb\/n\u00ebnshtroj\u00eb dhe t\u00eb na b\u00ebj\u00eb pjes\u00eb t\u00eb diskursit t\u00eb saj. Edhe Walter Kaufmann-i, pohon se si historia krijoi nj\u00eb fush\u00eb me dy pole antagoniste, ku nj\u00ebri pol (i dob\u00ebti, i ligu) i cili n\u00eb em\u00ebr t\u00eb historis\u00eb mohon jet\u00ebn dhe poli tjet\u00ebr (i forti), i cili n\u00ebp\u00ebrmes k\u00ebsaj \u00ebsht\u00eb n\u00eb k\u00ebrkim t\u00eb s\u00eb bukur\u00ebs. Kaufmann-i thot\u00eb: \u201cTek Lindja e Tragjedis\u00eb, Nietzsche thekson tmerret e historis\u00eb si sfid\u00eb q\u00eb d\u00ebrgon tek mohimi i jet\u00ebs nga ana e t\u00eb ligut, nd\u00ebrkoh\u00eb e udh\u00ebheq t\u00eb fortin t\u00eb krijoj\u00eb t\u00eb bukur\u00ebn<\/em>\u201d (Walter A. Kaufmann,\u00a0Nietzsche \u2013 Philosopher, Psychologist, Antichrist<\/em>, f. 143).<\/p>\n

Prandaj, p\u00ebrcaktimi i nj\u00eb rrjedhe t\u00eb historis\u00eb n\u00eb epok\u00ebn moderne, me subjektin n\u00eb qend\u00ebr, do t\u00eb nis\u00eb nj\u00eb proces t\u00eb domosdosh\u00ebm dhe t\u00eb pandalsh\u00ebm universalist, i cili do t\u00eb proklamoj\u00eb n\u00eb terma progresivist\u00eb nj\u00eb ardhm\u00ebri t\u00eb ndritur n\u00eb ardhje. Ky ideologjizim do t\u00eb b\u00ebhet diskursi dominant modern mbi historin\u00eb. Ideologjizimi i saj do t\u00eb prodhoj\u00eb konsekuenca shum\u00eb t\u00eb fuqishme n\u00eb historin\u00eb e mendimit. N\u00eb rrug\u00ebtimin e saj drejt telosit, pa marr\u00eb parasysh efektet an\u00ebsore (t\u00eb konsideruara nga Nietzsche si shum\u00eb t\u00eb d\u00ebmshme), tregon sesa m\u00eb shum\u00eb q\u00eb fuqizohet dimensioni historik aq m\u00eb shum\u00eb humbet dimensioni i liris\u00eb njer\u00ebzore. Kant-i ishte ai i cili historin\u00eb do ta vendos\u00eb n\u00eb shtratin drejt q\u00ebllimsis\u00eb. Ai me iden\u00eb e\u00a0imperativit kategorik<\/em>\u00a0do t\u00eb nd\u00ebrhyj\u00eb n\u00eb rregullimin e moralit me p\u00ebrmasa universalizuese q\u00eb merr kuptim vet\u00ebm n\u00eb histori.<\/p>\n

Dimensioni emancipues i imperativit kantian do t\u00eb b\u00ebhet modeli kryesor i cili do t\u00eb diktoj\u00eb modernitetin. Andaj, historia b\u00ebhet progresi, rruga drejt fundit, ku \u201cmendja bot\u00ebrore\u201d hegeliane do t\u00eb jet\u00eb pika m\u00eb e lart\u00eb dhe e fundme e realizimit t\u00eb historis\u00eb. P\u00ebr Nietzsche-n nj\u00eb p\u00ebrcaktim i till\u00eb progresivisht, esencialist i historis\u00eb ka karakter edhe religjioz, sepse i gjith\u00eb korpusi i \u2018kompetencave\u2019 q\u00eb bartte Zoti n\u00eb mesjet\u00eb tani i takon projektit iluminist historicist. N\u00eb religjiozitet (Mesjet\u00eb) Zoti \u00ebsht\u00eb ai i p\u00ebrsosuri, atribut q\u00eb mund ta k\u00ebt\u00eb ekskluzivisht vet\u00ebm ai. Nd\u00ebrsa n\u00eb modernitet p\u00ebrsosm\u00ebria i atribuohet progresit njer\u00ebzor. Nj\u00eb linearitet i till\u00eb progresiv do t\u00eb marshoj\u00eb domosdoshm\u00ebrisht drejt historis\u00eb universale etiko-emancipues. Prandaj n\u00eb k\u00ebt\u00eb rast, historia \u00ebsht\u00eb n\u00eb k\u00ebrkimi t\u00eb logosit t\u00eb brendsh\u00ebm t\u00eb historis\u00eb universale t\u00eb njer\u00ebzimit.<\/p>\n

Iluminimi nga historia \u00ebsht\u00eb nj\u00eb mohim i lumturis\u00eb njer\u00ebzore, sepse historia ideologjizohet dhe pastaj tenton q\u00eb neve t\u00eb na mbaj\u00eb \u00e7doher\u00eb t\u00eb gatsh\u00ebm, q\u00eb kujtes\u00ebn ta kemi p\u00ebrher\u00eb t\u00eb fresk\u00ebt p\u00ebr gj\u00ebrat q\u00eb ajo d\u00ebshiron dhe na e pamund\u00ebson aft\u00ebsin\u00eb e t\u00eb mosharruarit. Edhe sipas Deleuze-it \u201cHistoria na shfaqet si akt me t\u00eb cilin forcat reaktive marrin posedimin e kultur\u00ebs p\u00ebr ta devijuar kursin e saj n\u00eb favor t\u00eb vetin. Triumfi i forcave reaktive nuk \u00ebsht\u00eb nj\u00eb aksident n\u00eb histori, por parimi dhe kuptimi i historis\u00eb universale<\/em>\u201d (Gilles Deleuze,\u00a0Nietzsche and Philosophy,<\/em>\u00a0f. 139). Pra, n\u00eb shteg\u00ebtimin e vrullsh\u00ebm domosdoshm\u00ebrisht drejt realizimit kapital t\u00eb projektit historicist nuk ndodh asgj\u00eb rast\u00ebsisht, sepse brenda k\u00ebtij projekti gjith\u00e7ka \u00ebsht\u00eb e paracaktuar t\u00eb ndodh\u00eb ashtu si\u00e7 ndodh.<\/p>\n

P\u00ebr k\u00ebt\u00eb Nietzsche k\u00ebrkon rivler\u00ebsimin e t\u00eb gjitha vlerave, sepse t\u00eb konsideruarit qoft\u00eb vlera \u00a0morale apo vlera ideore, e historike nga prizmi historicist nuk jan\u00eb asgj\u00eb tjet\u00ebr vet\u00ebm se nj\u00eb st\u00ebrkeqje e vler\u00ebsimit t\u00eb vler\u00ebs si t\u00eb till\u00eb. T\u00eb jetuarit n\u00eb histori dhe p\u00ebr historin\u00eb \u00ebsht\u00eb nj\u00eb zhveshje totale nga ndjesia e t\u00eb qenit njer\u00ebzor, sepse nj\u00eb m\u00ebnyr\u00eb e till\u00eb historiciste njeriun e robotizon dhe ku ai p\u00ebrtyp \u00e7do gj\u00eb q\u00eb i lejohet. Pra, njeriu n\u00eb k\u00ebto raste zvetnohet, ai e humb \u00e7do ndjenj\u00eb p\u00ebr jet\u00ebn, sepse historia \u00ebsht\u00eb nj\u00eb proces gjith\u00ebp\u00ebrfshir\u00ebs plangprish\u00ebs. Rrug\u00ebtimi n\u00eb histori, drejt s\u00eb ardhmes \u00ebsht\u00eb i pandalsh\u00ebm dhe njeriu nuk ka fuqi q\u00eb ta stopoj\u00eb at\u00eb, sepse ajo \u00ebsht\u00eb \u201cmendja bot\u00ebrore\u201d si\u00e7 thoshte Hegel-i. Kjo frym\u00eb \u00ebsht\u00eb nj\u00eb linearitet dhe q\u00eb nga forcat e saj t\u00eb brendshme do t\u00eb aderoj\u00eb drejt q\u00ebllimit t\u00eb saj m\u00eb t\u00eb lart\u00eb, t\u00eb \u201c\u00e7lirimit t\u00eb njeriut\u201d (Marx-i) nga doktrinat destruktive mesjetare. Sipas filozofis\u00eb historiciste, historia funksionon si nj\u00eb or\u00eb me ingranazhe, ku secila pjes\u00eb\/veprim i paraprin nj\u00eb veprimi t\u00eb ardhsh\u00ebm, sepse q\u00eb m\u00eb her\u00ebt e nj\u00ebjta ka qen\u00eb derivat i nj\u00eb veprimi paraprak. Mosfunksionimi i nj\u00eb ingranazhi t\u00eb caktuar e paralizon komplet funksionimin e or\u00ebs si t\u00eb till\u00eb, prandaj edhe historia e ka t\u00eb nj\u00ebjtin hendikep, sepse edhe ajo funksionon vet\u00ebm si nj\u00eb e t\u00ebr\u00eb dhe vet\u00ebm si e till\u00eb mund t\u00eb arrij\u00eb rrug\u00ebtimin progresiv t\u00eb saj.<\/p>\n

Mir\u00ebpo, pik\u00ebrisht k\u00ebt\u00eb pik\u00eb nevralgjike t\u00eb filozofis\u00eb moderne e diagnostifikon Nietzsche. Ai do t\u00eb v\u00ebrej se: \u201c\u00c7do veprimtari ka nevoj\u00eb p\u00ebr harres\u00eb ashtu si \u00e7do jet\u00eb organike ka nevoj\u00eb jo vet\u00ebm p\u00ebr drit\u00ebn, por edhe p\u00ebr err\u00ebsir\u00ebn<\/em>\u201d (F. Nietzsche, Ibid., f. 7). Natyrshm\u00ebria e jet\u00ebs p\u00ebr Nietzsche-n, nuk i p\u00ebrket vet\u00ebm nj\u00ebrit dimension, por ajo n\u00eb fakt ka t\u00eb p\u00ebrbrend\u00ebsuar k\u00ebt\u00eb lloj tensioni. Gjithashtu, tek ai kemi nj\u00eb ndarje mjaft t\u00eb r\u00ebnd\u00ebsishm t\u00eb historis\u00eb.<\/p>\n

N\u00eb esen\u00eb e tij mbi historin\u00eb, jan\u00eb tri koncepte kryesore: \u2018historikja\u2019, \u2018johistorikja\u2019 dhe \u2018superhistorikja\u2019 (mbihistorikja), dhe k\u00ebto m\u00eb tep\u00ebr se \u00e7\u2019jan\u00eb kategorit\u00eb m\u00eb t\u00eb famshme t\u00eb \u2018monumentales\u2019, \u2018antikuares\u2019 dhe \u2018historis\u00eb kritike\u2019, dhe zhvillimi i zgjatur i pes\u00eb arsyeve se pse hipertrofia (zmadhimi) i sensit historicist \u00ebsht\u00eb i pafavorsh\u00ebm p\u00ebr jet\u00ebn, \u00ebsht\u00eb i nj\u00eb r\u00ebnd\u00ebsie subordinante. Historia munumentale, p\u00ebr ta th\u00ebn\u00eb shkurt, n\u00ebnkupton koncentrimin e heronj\u00ebve t\u00eb s\u00eb kaluar\u00ebs n\u00eb p\u00ebrpjekjen p\u00ebr t\u00eb derivuar komfortin dhe inspirimin prej faktit q\u00eb njeriu \u00ebsht\u00eb i aft\u00eb p\u00ebr madh\u00ebshti, pavar\u00ebsisht mediokritetit bashk\u00ebkohor. Historia \u2018antikuare\u2019 n\u00ebnkupton konsolidimin e devotsh\u00ebm dhe nderues t\u00eb njohurive tona p\u00ebr t\u00eb kaluar, e cila konsiderohet si nj\u00eb objekt i respektit thjesht p\u00ebr shkak t\u00eb mosh\u00ebs s\u00eb saj. Historia \u2018kritike\u2019, m\u00eb n\u00eb fund, e kthen historianin n\u00eb nj\u00eb gjykat\u00ebs q\u00eb i pason d\u00ebnimet n\u00eb kursin e ngjarjeve t\u00eb s\u00eb kaluar\u00ebs, pa iluzion ose m\u00ebshir\u00eb. N\u00eb secil\u00ebn rast, Nietzsche kridhet n\u00eb holl\u00ebsi edhe n\u00eb p\u00ebrdorimin edhe n\u00eb disavantazhin e nj\u00eb historie t\u00eb till\u00eb p\u00ebr jet\u00ebn. E nj\u00eb r\u00ebnd\u00ebsie thelb\u00ebsore, \u00ebsht\u00eb pyetja mbi vler\u00ebn e \u2018historikes\u2019 si t\u00eb till\u00eb, dhe kjo \u00ebsht\u00eb trajtuar s\u00eb pari n\u00eb termat e kontrastit me \u2018johistoriken\u2019 dhe pastaj me \u2018superhistoriken\u2019, dhe n\u00eb fund me historin\u00eb \u2018monumentale\u2019, edhe pse jo specifikisht \u00ebsht\u00eb e qart\u00eb thirrja sipas k\u00ebtij termi, q\u00eb merr nj\u00eb dometh\u00ebnie t\u00eb re\u201d (W. Kaufmann, Ibid., f. 144).<\/p>\n

Sipas Kaufmann-it, Nietzsche trason nj\u00eb rrug\u00eb apo nj\u00eb shkall\u00ebshm\u00ebri t\u00eb transformimit, apo t\u00eb shnd\u00ebrrimit q\u00eb historia duhet ta ndjek\u00eb n\u00ebse ne do t\u00eb d\u00ebshirojm\u00eb q\u00eb ajo t\u2019i sh\u00ebrbej\u00eb jet\u00ebs. Ky shnd\u00ebrrim, e b\u00ebn historin\u00eb m\u00eb elastike dhe nj\u00ebkoh\u00ebsisht e b\u00ebn m\u00eb shum\u00eb t\u00eb kuptueshme, sepse e konkretizon. N\u00eb k\u00ebt\u00eb frym\u00eb Nietzsche zhbiron n\u00eb t\u00eb metat q\u00eb i ka historia si sistem gjithp\u00ebrfshir\u00ebs. Mospasja mund\u00ebsi e kontrollit t\u00eb n\u00ebnshtresave q\u00eb e p\u00ebrb\u00ebjn\u00eb at\u00eb, historia mbetet (paradoksalisht) n\u00ebn m\u00ebshir\u00ebn e \u2018fatit\u2019 impulsiv njer\u00ebzor. Dhe kur ky impuls fillon dhe ngreh kok\u00ebn si nj\u00eb kasnec i cili d\u00ebshiron t\u00eb shijoj\u00eb agun e m\u00ebngjesit, vjen deri tek nj\u00eb moment q\u00eb e kupton se: \u201c(…)\u00a0ka vet\u00ebm nj\u00eb kusht q\u00eb e b\u00ebn lumturin\u00eb lumturi: Kjo \u00ebsht\u00eb aft\u00ebsia p\u00ebr t\u00eb harruar ose po t\u00eb shprehemi me fjal\u00eb m\u00eb shkencore, aft\u00ebsia q\u00eb gjat\u00eb atij intervali kohor q\u00eb zgjat lumturia t\u00eb ndjesh n\u00eb m\u00ebnyr\u00eb johistorike. Ai q\u00eb nuk mund t\u00eb hesht\u00eb n\u00eb prag t\u00eb atij \u00e7asti duke harruar t\u00eb gjith\u00eb t\u00eb shkuar\u00ebn, ai q\u00eb nuk mund t\u00eb q\u00ebndroj\u00eb pa pasur frik\u00eb e pa ju marr\u00eb mendja n\u00eb nj\u00eb pik\u00eb t\u00eb caktuar si per\u00ebndesha e fitores, ai nuk do ta m\u00ebsoj\u00eb asnj\u00ebher\u00eb se \u00e7\u2019\u00ebsht\u00eb lumturia ose akoma m\u00eb keq, ai asnj\u00ebher\u00eb nuk do t\u00eb mund t\u00eb kryej\u00eb at\u00eb q\u00eb i b\u00ebn t\u00eb tjer\u00ebt t\u00eb lumtur<\/em>\u201d (F. Nietzsche, Ibid., ff. 9-10). \u00a0Johistorikja p\u00ebr Nietzsche-n \u00ebsht\u00eb momentumi i lumturis\u00eb. \u201cHistorikja, n\u00eb kuptimin m\u00eb t\u00eb gjer\u00eb t\u00eb saj, \u00ebsht\u00eb e nevojshme p\u00ebr jet\u00ebn, dhe k\u00ebtu q\u00ebndron vlera e saj. N\u00ebse njeriu do t\u00eb kujtonte \u00e7do gj\u00eb, sidoqoft\u00eb, n\u00ebse ai do t\u00eb ishte vet\u00ebm \u2018historik\u2019 dhe aspak \u2018johistorik\u2019, d.m.th., t\u00eb mos jet\u00eb n\u00eb gjendje q\u00eb t\u00eb harroj\u00eb, ai do t\u00eb ishte s\u00ebrish i paaft\u00eb p\u00ebr jet\u00ebn\u201d\u00a0<\/em>(W. Kaufmann, Ibid., f. 145).<\/p>\n

Ashtu si\u00e7 shprehet Nietszche, se\u00a0\u201c\u00e7do gj\u00eb ka nevoj\u00eb si p\u00ebr err\u00ebsir\u00ebn ashtu edhe p\u00ebr drit\u00ebn\u201d<\/em>, ai po n\u00eb k\u00ebt\u00eb form\u00eb e trajton edhe historin\u00eb, sepse ai mendon se historia duhet par\u00eb si di\u00e7ka e ndryshueshme, e cila ka nevoj\u00eb edhe p\u00ebr t\u2019u kujtuar (mbajtur mend) edhe p\u00ebr t\u2019u harruar. Zhb\u00ebrjes s\u00eb historis\u00eb n\u00eb kuptimin modern i paraprin \u201cVdekja e Zotit\u201d, si deklarim i dekompozimeve definitive t\u00eb t\u00eb gjitha konstruksioneve objektive akseologjike. Kjo \u00ebsht\u00eb edhe pik\u00ebnisja e nj\u00eb epoke post-historiciste. Ky moment do t\u00eb jet\u00eb akti hermenautik i interpretimit t\u00eb filozofis\u00eb mbi premisat dekonstruktive antisistemike. P\u00ebr Nietzsche-n progresi nuk \u00ebsht\u00eb asgj\u00eb tjet\u00ebr vet\u00ebm se nj\u00eb iluzion dhe se nuk ekziston di\u00e7ka q\u00eb konsiderohet\u00a0histori universale<\/em>. Ai mendon se ne kemi vet\u00ebm\u00a0histori lokale<\/em>. Ky \u00ebsht\u00eb koncepti bazik i Nietzsche-s, e q\u00eb themelin e ka tek mosekzistenca e Zotit. Hapja diskursive e t\u00eb menduarit t\u00eb filozofis\u00eb do t\u00eb shp\u00ebrfaq\u00eb edhe nevoj\u00ebn e rimendimit t\u00eb t\u00ebr\u00ebsish\u00ebm t\u00eb periudh\u00ebs moderne. Prandaj, me \u201cVdekjen e Zotit\u201d fillon t\u00eb rimendohet i t\u00ebr\u00eb bot\u00ebkuptimin filozofik. \u201cVdekja\u00a0e Zotit\u201d do t\u00eb b\u00ebhet referenca filozofike kryesore, e cila do t\u2019i paraprij\u00eb shembjes s\u00eb t\u00ebr\u00eb atyre skemave me karakter universalist. Ky do t\u00eb b\u00ebhet akti kryesor n\u00eb \u00e7lirimin e subjektit nga ngarkesat historiciste. Ky \u00ebsht\u00eb akti edhe i vet\u00eb \u00e7lirimit t\u00eb Historis\u00eb.<\/p>\n<\/div>\n<\/div>\n<\/div>\n<\/div>","protected":false},"excerpt":{"rendered":"

Ekskurs mbi demistifikimin e Historis\u00eb nga Friedrich Nietzsche Historia si nj\u00eb substrat i fuqish\u00ebm q\u00eb e p\u00ebrb\u00ebn periudh\u00ebn moderne, \u00ebsht\u00eb nj\u00eb nga dimensionet filozofike ku Nietzsche e nd\u00ebrtoi kritik\u00ebn e tij shum\u00eb t\u00eb ashp\u00ebr, e q\u00eb nj\u00ebherit paraqet edhe momentin e kthes\u00ebs s\u00eb par\u00eb serioze t\u00eb interpretimit dhe rivler\u00ebsimit t\u00eb t\u00eb gjith\u00eb modernitetit. Arsyeja pse […]<\/p>","protected":false},"author":266,"featured_media":11182,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[13],"tags":[954,1760,1471],"ppma_author":[733],"class_list":["post-3332","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-analize","tag-filozofi","tag-friedrich-nietzsche","tag-histori"],"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\/sr\/wp-json\/wp\/v2\/posts\/3332","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\/266"}],"replies":[{"embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/comments?post=3332"}],"version-history":[{"count":3,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/3332\/revisions"}],"predecessor-version":[{"id":11184,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/3332\/revisions\/11184"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/media\/11182"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/media?parent=3332"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/categories?post=3332"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/tags?post=3332"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/ppma_author?post=3332"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}