{"id":3447,"date":"2017-01-19T14:48:03","date_gmt":"2017-01-19T12:48:03","guid":{"rendered":"https:\/\/sbunker.org\/?p=3447"},"modified":"2024-12-16T14:53:55","modified_gmt":"2024-12-16T12:53:55","slug":"vdekja-e-zotit-dhe-njeriu-i-fundit","status":"publish","type":"post","link":"https:\/\/sbunker.org\/sr\/kritike\/vdekja-e-zotit-dhe-njeriu-i-fundit\/","title":{"rendered":"Vdekja e Zotit dhe Njeriu i fundit"},"content":{"rendered":"
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P\u00ebr Zotin, Tjetri \u00ebsht\u00eb rivali, p\u00ebr Njeriun, Tjetri \u00ebsht\u00eb kritiku<\/p>\n<\/div>\n

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Zoti e ka krijuar Njeriun p\u00ebr arg\u00ebtim, p\u00ebr tallje, (loj\u00eb dhe luft\u00eb) q\u00eb t\u00eb mos jet\u00eb i vetmuar dhe n\u00eb m\u00ebrzitje t\u00eb skajshme n\u00eb bot\u00eb.<\/p>\n

Njeriu me ta kuptuar historin\u00eb tragjike p\u00ebrse \u00ebsht\u00eb krijuar, ka r\u00ebn\u00eb n\u00eb d\u00ebshp\u00ebrim t\u00eb thell\u00eb (m\u00ebrzi e kulluar) nga i cili ankth historik \u00ebsht\u00eb zgjuar dhe e ka menduar kryengritjen (njeriu i revoltuar sipas Albert Camus.)<\/p>\n

Koncepti i vdekjes s\u00eb tragjedis\u00eb \u00ebsht\u00eb i Fridrich Nietzsches, ai jo vet\u00ebm q\u00eb, m\u00eb s\u00eb pari tek Shkenca e g\u00ebzuar\u00eb, e pastaj tek Zaratustra\u00eb shpalli se Zoti \u00ebsht\u00eb i vdekur\u00eb.<\/p>\n

Dhe meq\u00eb Zoti \u00ebsht\u00eb p\u00ebrzier n\u00eb \u00eb\u00eb\u00ebshtjet e njeriut\u00eb \u00eb ky i fundit u shfaq si rival n\u00eb syt\u00eb e Zotit, kurse me vdekjen e Zotit \u00eb njeriu e tejkalon tragjedin\u00eb, pra kufirin e rivalitetit dhe i kthehet artit (poezis\u00eb) si streh\u00eb azili p\u00ebr shp\u00ebtim, por duke qen\u00eb i lindur (nga brinj\u00ebt e Adamit) njeriu bart ekstraktet e krijuesit: m\u00ebrzitjen e kulluar dhe v\u00ebren se \u00ebsht\u00eb edhe ky i vet\u00ebm-n\u00eb bot\u00eb.<\/p>\n

Gjat\u00eb k\u00ebsaj gjendjeje njeriu shnd\u00ebrrohet n\u00eb nj\u00eb Odise antik ose n\u00eb Mbinjeri modern. Me fundin e historis\u00eb (Francis Fukuyama) p\u00ebr njeriun m\u00eb s\u00ebka shpres\u00eb (ekzistencializmi) dhe ai si Odise e di se nuk do ta arrij\u00eb Itak\u00ebn e tij dhe i vet\u00ebm, si\u00eb \u00ebsht\u00eb, ai k\u00ebrkon Tjetrin jo si armik (rival) por i vet\u00ebdijsh\u00ebm se tjetri\/tjetra \u00ebsht\u00eb vetja dhe p\u00ebr t\u00eb qen\u00eb vetja, ai\/ajo duhet t\u00eb jet\u00eb tjetri\/tjetra (Vincent Descombes) dhe n\u00eb k\u00ebt\u00eb vet\u00ebdijesim tjetrin\/tjetr\u00ebn e sheh si t\u00eb p\u00ebrbrend\u00ebsuar n\u00eb \u00ebun\u00eb\u00eb \u00eb si vetja\u00a0(m\u00ebme<\/em><\/strong>\u00a0[1]<\/a>) e dyt\u00eb, kritike e tij.<\/p>\n

Nga kjo del se un\u00eb jam tjet\u00ebr n\u00eb unicitetin e dallimit.<\/em><\/p>\n

Njeriu i vetmuar \u00eb si Mbinjeri Nietzschean nuk zem\u00ebrohet si Zoti\/zotat homerik\u00eb tek Iliada \u00eb q\u00eb nd\u00ebrhyjn\u00eb n\u00eb \u00e7\u00ebhtjet njer\u00ebzore, p\u00ebr balancimin e frik\u00ebs e ndonj\u00ebher\u00eb p\u00ebr nxitje t\u00eb grindjes \u00a0por Njeriu i fundit\u00eb ka nevoj\u00eb p\u00ebr balancimin e dinjitetit (dignity\/Fukuyama.)<\/p>\n

S\u00eb k\u00ebndejmi, Zoti\/zotat e kan\u00eb krijuar tragjedin\u00eb si spektak\u00ebl (p\u00ebr arg\u00ebtim) kurse Njeriu-Tiran e ka p\u00ebrdorur si marionet\u00eb Njeriun-Bish\u00eb (gladiatorin) dhe t\u00eb dyt\u00eb e kan\u00eb imituar raportin tragjik t\u00eb Zotit\/zotave me Njeriun-gjysm\u00ebhyjni (Hektori, Akili…) kurse me vdekjen e Zotit\/zotave, vdes edhe tragjedia, vet\u00eb tharmi i saj.<\/p>\n

Tek Lindja e tragjedis\u00eb Nietzsche thot\u00eb se tragjedin\u00eb e nyj\u00ebton Apollonianja (arti, muzika dhe poezia) me Dionizianen (hedonizmi, vera, dehja dhe orgjit\u00eb.)<\/p>\n

N\u00ebse rikonstruktojm\u00eb nj\u00eb makin\u00eb Sheakspeariane, posa\u00eb\u00ebrisht n\u00eb truallin ballkanik (ku edhe \u00ebsht\u00eb shtrati i lindjes s\u00eb tragjedis\u00eb) do t\u00eb shohim se \u00ebdo tregim nis me nj\u00eb dashuri t\u00eb madhe dhe p\u00ebrfundon me nj\u00eb luft\u00eb t\u00eb madhe (Paridi i bukur dhe trim Menelau p\u00ebr Helen\u00ebn e Troj\u00ebs), pra n\u00ebse nisemi nga fillesa parake e dashuris\u00eb, natyrisht se nuk ka m\u00eb tragjedi se sa ndalesa ose grabitja e saj.<\/p>\n

Sipas Walter Kaufmannit, Platoni, duke imituar Zotin\/zotat (Zeusin) p\u00ebr shkrimtar\u00ebt e tragjedis\u00eb shkruan si nj\u00eb rival i tyre, madje k\u00ebrkon p\u00ebrjashtimin e poet\u00ebve nga Polisi\/Shteti, kurse Aristoteli ngrehet kund\u00ebr Platonit, ai nuk \u00ebsht\u00eb armik por gjykat\u00ebs q\u00eb di\u00a0[2]<\/a>\u00a0(kritik i paansh\u00ebm q\u00eb b\u00eb gjyq dhe ndan drejt\u00ebsi.)<\/p>\n

Tjetri p\u00ebr Platonin \u00ebsht\u00eb armik i \u00ebmua\u00eb, kurse p\u00ebr Aristotelin Tjetri \u00ebsht\u00eb \u00ebpal\u00eb\u00eb e \u00ebmua\u00eb \u00eb pra neutral dhe i matsh\u00ebm.Homeri dhe Hesiodi u kan\u00eb p\u00ebrshkruar zotave gjith\u00ebka q\u00eb mes njer\u00ebzve konsiderohet e p\u00ebshtir\u00eb \u00eb pra p\u00ebr t\u00ebu hedhur: hajnia dhe xhelozia si dhe mashtrimin mes tyre. (…) Edhe zotat verb\u00ebrohen ndonj\u00ebher\u00eb dhe sillen si t\u00eb dal\u00eb mendsh. Por njeriu e ndien se \u00ebsht\u00eb i matsh\u00ebm me zotat si p.sh. Fjal\u00ebt q\u00eb Hektori ia thot\u00eb Akilit: \u00ebE di se je trim me flet\u00eb\/kurse un\u00eb m\u00eb i lig, shum\u00eb\/ por p\u00ebr bes\u00eb, se a do t\u00eb ta marr\u00eb jet\u00ebn me hesht\u00eb edhe pse ma i lig jam\/ e gjitha varet qysh ka th\u00ebn\u00eb i Zot.\/sepse edhe heshta ime \u00ebsht\u00eb e mpreht\u00eb n\u00eb maj\u00eb.\/(\u00ebIliada\u00eb: 379\/K\u00ebnga XX.433\u00a0[3]<\/a>;<\/p>\n

Edhe pse sipas Kaufmannit n\u00eb tekstin homerik s\u00ebka baz\u00eb q\u00eb njer\u00ebzit cil\u00ebsohen si marioneta n\u00eb duart\/krah\u00ebt e Zotave \u00eb ashiqare \u00eb shpesh jan\u00eb t\u00eb barabart\u00eb n\u00eb fatet e tyre, ose fati nd\u00ebrron destinimin.<\/p>\n

Pra q\u00eb me lindjen e tragjedis\u00eb nis vrasja e Zotave nga njeriu.<\/em><\/p>\n

N\u00ebse e kemi parasysh \u00ebunin vetmitar\u00eb pra Zotin si \u00ebqenie\u00eb = \u00ebqenia e njohur\u00eb, Descombes e shtron pyetjen se prej kujt njihet kjo qenie. \u00ebPrej meje, si individ i ve\u00ebant\u00eb dhe i dalluesh\u00ebm nga t\u00eb ngjashmit e mi\u00eb Prej cilitdo qoft\u00eb\u00eb Dhe k\u00ebtu ndeshet idealizmi me solipsizmin q\u00eb rr\u00ebzon tez\u00ebn absurde sipas t\u00eb cil\u00ebs ai q\u00eb shpreh cogiton nuk mund t\u00eb b\u00ebj\u00eb ndryshe ve\u00ebse t\u00eb nxjerr\u00eb p\u00ebrfundimin: ekzistenca ime \u00ebsht\u00eb e sigurt, ekzistenca jote shum\u00eb m\u00eb pak, dhe, rr\u00ebnj\u00ebsisht, \u00ebun\u00eb jam, pra ti nuk je\u00a0[4]<\/a>\u00eb.<\/p>\n

N\u00ebse qenia pohohet n\u00eb at\u00eb mas\u00eb q\u00eb njihet, cila \u00ebsht\u00eb qenia e tjetrit\u00eb \u00eb pyet Descombes.<\/em><\/p>\n

Duke marr\u00eb parasysh epin homerik (p\u00ebrleshjen e disa zotave nd\u00ebrmjet veti dhe me gjysm\u00ebhyjnit\u00eb) del se nuk mund t\u00eb ket\u00eb disa absolut\u00eb, pra disa zota nj\u00ebkoh\u00ebsisht. Descombes thot\u00eb se nj\u00eb absolut i dyt\u00eb (tjetri) sh\u00ebnjon domosdo nj\u00eb rival t\u00eb t\u00eb parit (uni, ego). Kalimi i cogitos n\u00eb cogitamus nuk \u00ebsht\u00eb aspak kalimi i \u00ebun\u00eb\u00eb t\u00eb meditimit vetmitar n\u00eb \u00ebne\u00eb. Sipas tij, n\u00eb shum\u00ebs, absolut\u00ebt mbeten vet\u00ebm pretendent\u00eb\u00eb t\u00eb absolutit, konkurrent\u00eb q\u00eb i han\u00eb kok\u00ebn nj\u00ebri-tjetrit duke u p\u00ebrlar\u00eb p\u00ebr fron.<\/p>\n

Pra q\u00eb k\u00ebtu, me shfaqjen e Tjetrit nis mohim\u00ebsia e Zotit.<\/em><\/p>\n

Mbetet mbinjeriu nietzschean, po aq i vetmuar sa Zoti, por q\u00eb jeton i dalluesh\u00ebm nga Tjetri q\u00eb nuk \u00ebsht\u00eb kund\u00ebrshti, sepse jemi nj\u00eb n\u00eb dallim dhe ekzistenca jon\u00eb varet nga dy k\u00ebndet: nga mohimi dhe pohimi.<\/p>\n

Ky \u00ebsht\u00eb njeriu i fundit, johistorik, i b\u00ebr\u00eb, prandaj edhe fundi i tij.<\/p>\n

Gjat\u00eb revolucionit t\u00eb \u00eb68-s n\u00eb muret e Parisit ishte shkruar grafiti ironik q\u00eb p\u00ebrmbyste modernitetin n\u00eb postmodernitet: \u00ebNjeriu ka vdekur\u00eb dhe posht\u00eb k\u00ebsaj shpalljeje (n\u00ebn)shkruhej Zoti.<\/p>\n

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<\/a>[1]\u00a0P\u00ebrkthyesi i librit t\u00eb Vincent Descombes, Elvis Hoxha sqaron problemin e unicitetit ku p\u00ebrfshihen \u00ebvetja\u00eb dhe \u00ebi nj\u00ebjti\u00eb brenda termit m\u00ebme. Hoxha p\u00ebrpiqet t\u00eb krijoj\u00eb n\u00eb tekst nj\u00eb af\u00ebrsi mes dy termave duke shprehur iden\u00eb se vetja \u00ebsht\u00eb gjithnj\u00eb brenda kufijve t\u00eb s\u00eb nj\u00ebjt\u00ebs. Sipas tij, vetja s\u00ebmund t\u00eb p\u00ebrgjigjet ve\u00eb se p\u00ebr nj\u00eb, ajo reziston si kuptim porsa thot\u00eb se \u00ebsht\u00eb gjithnj\u00eb e nj\u00ebjta.<\/p>\n

<\/a>[2]\u00a0Kaufmann, Walter: \u00ebTragedija i filozofija\u00eb; Knjizevna Zajednica Novog Sada, 1989, fq. 11-32<\/p>\n

<\/a>[3]\u00ebKaufmann pjes\u00ebrisht p\u00ebrdor p\u00ebrkthimin e E.V. Rieu, 1950 (n\u00eb serbisht Jelena Stakic.)<\/p>\n

N\u00ebse e b\u00ebjm\u00eb nj\u00eb krahasim t\u00eb tekstit shqip (\u00ebIliada\u00eb; \u00ebNaim Frash\u00ebri\u00eb, Tiran\u00eb, 1979, p\u00ebrkthyer nga Gjon Shllaku, v\u00ebrejm\u00eb dallime t\u00eb m\u00ebdha, ndryshon edhe num\u00ebrimi i vargjeve por edhe vet\u00eb ideja filles\u00eb e tekstit homerik. (K\u00ebnga XX. 525; fq. 367 n\u00eb shqip.)
\nSipas Shllakut: \u00eb…t\u00eb njoh p\u00ebr trim e m\u00eb kreshnik se veten. Por fati yn\u00eb q\u00ebndron n\u00ebprehrin e Zotave\u00eb (tek Rieu \u00ebsht\u00eb: n\u00eb krah!\u00eb), e, sado q\u00eb m\u00eb i dobt\u00eb se ti kam ndodhur, kushedi, me hesht\u00eb kam p\u00ebr ta shkulur shpirtin, pse maj\u00eb t\u00eb mpreht\u00eb ka edhe heshta ime.<\/p>\n

<\/a>[4]Descombes, Vincent; Vetja dhe tjetrit; ISP & Dita 2000, Tiran\u00eb, fq. 42.<\/p>\n

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P\u00ebr Zotin, Tjetri \u00ebsht\u00eb rivali, p\u00ebr Njeriun, Tjetri \u00ebsht\u00eb kritiku Zoti e ka krijuar Njeriun p\u00ebr arg\u00ebtim, p\u00ebr tallje, (loj\u00eb dhe luft\u00eb) q\u00eb t\u00eb mos jet\u00eb i vetmuar dhe n\u00eb m\u00ebrzitje t\u00eb skajshme n\u00eb bot\u00eb. Njeriu me ta kuptuar historin\u00eb tragjike p\u00ebrse \u00ebsht\u00eb krijuar, ka r\u00ebn\u00eb n\u00eb d\u00ebshp\u00ebrim t\u00eb thell\u00eb (m\u00ebrzi e kulluar) nga i […]<\/p>","protected":false},"author":3,"featured_media":11158,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[14],"tags":[954,1322],"ppma_author":[282],"class_list":["post-3447","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-kritike","tag-filozofi","tag-kritike"],"authors":[{"term_id":282,"user_id":0,"is_guest":1,"slug":"halil-matoshi","display_name":"Halil Matoshi","avatar_url":{"url":"https:\/\/sbunker.org\/wp-content\/uploads\/2023\/10\/Halil-Matoshi-850x479-1.jpeg","url2x":"https:\/\/sbunker.org\/wp-content\/uploads\/2023\/10\/Halil-Matoshi-850x479-1.jpeg"},"user_url":"","last_name":"","first_name":"","description":"Halil Matoshi \u00ebsht\u00eb gazetar dhe analist i rregullt i zhvillimeve politike. Ka punuar n\u00eb gazetat \"Bota e re\", \"Z\u00ebri\", \"Lajm\", \"Express\" dhe \"Koha Ditore\". Gjithashtu ka botuar libra me poezi, tregime, studime dhe ditar, nd\u00ebrsa poezit\u00eb e tij jan\u00eb p\u00ebrkthyer n\u00eb gjermanisht, spanjollisht, rumanisht, greqisht dhe anglisht."}],"_links":{"self":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/3447","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\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/comments?post=3447"}],"version-history":[{"count":3,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/3447\/revisions"}],"predecessor-version":[{"id":11159,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/3447\/revisions\/11159"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/media\/11158"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/media?parent=3447"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/categories?post=3447"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/tags?post=3447"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/ppma_author?post=3447"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}