{"id":3684,"date":"2017-09-20T15:00:47","date_gmt":"2017-09-20T13:00:47","guid":{"rendered":"https:\/\/sbunker.org\/?p=3684"},"modified":"2024-10-31T15:57:26","modified_gmt":"2024-10-31T13:57:26","slug":"muti-dhe-njeriu-i-tij","status":"publish","type":"post","link":"https:\/\/sbunker.org\/sr\/analize\/muti-dhe-njeriu-i-tij\/","title":{"rendered":"Muti dhe njeriu i tij"},"content":{"rendered":"
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Njer\u00ebzit neveriten nga muti megjith\u00ebse e b\u00ebjn\u00eb vet\u00eb nj\u00eb gj\u00eb t\u00eb till\u00eb. Por kjo sjellje nuk \u00ebsht\u00eb e huaj: njeriu e ka ndar\u00eb veten shum\u00eb shpesh nga t\u00eb b\u00ebmat e tij t\u00eb neveritshme. Dhe k\u00ebsisoj, p\u00ebrmes nj\u00eb past\u00ebrtie iluzore, p\u00ebrmes nj\u00eb estetike e etike heteronome, e ka konstruktuar f\u00eblliqjen, posht\u00ebrimin e p\u00ebruljen. Neveria \u00ebsht\u00eb nj\u00eb nd\u00ebr mjetet m\u00eb t\u00eb fuqishme politike. Pra, marr\u00ebdh\u00ebnia e njeriut me mutin e tij nuk \u00ebsht\u00eb aspak e thjesht\u00eb. Dhe nuk p\u00ebrmbahet vet\u00ebm n\u00eb rrafshin alegorik. Marr\u00ebdh\u00ebnia reale me mutin \u00ebsht\u00eb mjaft komplekse dhe ofron hap\u00ebsir\u00eb p\u00ebr reflektim mbi m\u00ebnyr\u00ebn sesi jan\u00eb kushtetutuar themelet e kultur\u00ebs s\u00eb nj\u00eb shoq\u00ebrie, dhe m\u00ebnyr\u00ebs sesi variojn\u00eb dinamikat sociale, pushtetet e painstitucionalizuara etj.<\/span><\/p>\n<\/div>\n

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\u00cbsht\u00eb evidente d\u00ebshira e madhe e njeriut modern p\u00ebr nj\u00eb shk\u00ebputje t\u00eb plot\u00eb nga muti i tij. Thjeshtimi e ngushtimi n\u00eb t\u00eb konceptuarit e marr\u00ebdh\u00ebnies s\u00eb tij me mutin, e d\u00ebfton d\u00ebshir\u00ebn n\u00eb fjal\u00eb. Muti hiqet nga sht\u00ebpia krejt i paduksh\u00ebm. P\u00ebrmes tualetesh, ai kanalizohet e lidhet me mutin e lagjes e t\u00eb qytetit. N\u00eb shoq\u00ebrit\u00eb e atomizuara ose n\u00eb atomizim e sip\u00ebr, kjo lidhje mund t\u00eb jet\u00eb e vetmja mes banor\u00ebve t\u00eb nj\u00eb komuniteti. Pra, lidhje p\u00ebrmes mutit. Un\u00eb nuk i njoh shumic\u00ebn e fqinj\u00ebve t\u00eb mi. Por, mut\u00ebt na lidhin me nj\u00ebri-tjetrin. Sidoqoft\u00eb, edhe kjo lidhje, ashtu si edhe vet\u00eb muti, lihen jasht\u00eb skemave konceptuale. Jasht\u00eb t\u00eb menduarit. Ashtu si\u00e7 lihen edhe jasht\u00eb t\u00eb perceptuarit. K\u00ebshtu ndodh ekskomunikimi i mutit. Ai nuk ka se \u00e7ka t\u00eb thot\u00eb (e muti ka shum\u00eb p\u00ebr t\u00eb th\u00ebn\u00eb p\u00ebr ne).<\/span><\/p>\n

Kontrolli mbi marr\u00ebdh\u00ebnien n\u00eb fjal\u00eb kryhet q\u00eb n\u00eb f\u00ebmij\u00ebrin\u00eb e hershme kur f\u00ebmij\u00ebs i tregohet se ku duhet t\u00eb ulet q\u00eb t\u00eb b\u00ebj\u00eb mutin e tij. Kontrolli mbi vet\u00ebdijen e f\u00ebmij\u00ebs fillon p\u00ebrmes vet\u00ebdijes p\u00ebr neverin\u00eb e ndales\u00ebn. Dhe, neveria nuk ndalet te muti. Pra, q\u00eb n\u00eb fillet e hershme vet\u00ebdij\u00ebsore njeriut i b\u00ebhet e qart\u00eb se nj\u00eb pjes\u00eb brenda vetes \u00ebsht\u00eb e neveritshme dhe e p\u00ebshtir\u00eb, e prandaj duhet larguar nga t\u00eb parit, nga t\u00eb menduarit e nga vet\u00eb gjuha. Kjo b\u00ebn q\u00eb njeriu ta kanalizoj\u00eb neverin\u00eb e tij. Neveria nuk ka pik\u00ebprekje me veten, pavar\u00ebsisht q\u00eb muti del nga vet\u00eb ai. Dhe muti k\u00ebtu mund t\u00eb kuptohet si simbol p\u00ebr gjith\u00e7ka q\u00eb prezantohet si e neveritshme shoq\u00ebrisht. P\u00ebr mutin, shkaktar b\u00ebhet i neveritshmi i shoq\u00ebris\u00eb, ose i keqi e i papranueshmi. Kjo b\u00ebn q\u00eb muti i nj\u00eb individi megjith\u00ebse del nga prapanica e tij, heshturazi e pa fjal\u00eb, t\u00eb bashkohet me mutin e komunitetit p\u00ebr t\u2019u kanalizuar diskursivisht n\u00eb ato grupe e ata individ\u00eb q\u00eb shoq\u00ebria i percepton si t\u00eb neveritsh\u00ebm.<\/span><\/p>\n

Tualetet antike, p. sh. ato romake e greke, shum\u00eb prej t\u00eb cilave ishin t\u00eb p\u00ebrbashk\u00ebta, kishin funksion krejt\u00ebsisht praktik. T\u00eb hiqej muti shkaku i er\u00ebs, pamjes s\u00eb neveritshme, dhe s\u00ebmundjeve. Tualetet moderne e kan\u00eb edhe nj\u00eb funksion shtes\u00eb: ato e troshisin \u00e7do dromc\u00eb neverie t\u00eb individit p\u00ebr veten p\u00ebrmes luksit q\u00eb ofrojn\u00eb. S\u00eb fundi \u00ebsht\u00eb v\u00ebrtetuar se pozicionimi n\u00eb guask\u00eb 90 shkall\u00ebsh mund t\u00eb shkaktoj\u00eb kancer. Q\u00eb pakashum\u00eb i bjen se, guaska \u00ebsht\u00eb e panevojshme, dhe se kurrizi me k\u00ebmb\u00ebt duhet t\u00eb formojn\u00eb 35 shkall\u00ebshin[1]. \u00cbsht\u00eb e qart\u00eb se p\u00ebr shoq\u00ebrit\u00eb moderne, m\u00eb prioritare ishte ndarja e njeriut nga muti i tij, sesa vet\u00eb sh\u00ebndeti. Njeriu modern k\u00ebrkon q\u00eb produktin e tij, as t\u00eb mos e shoh\u00eb, e as t\u2019i marr\u00eb er\u00eb. Mutit i falsifikohet e i harrohet origjina. Dhe n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb, si anonim, ai \u00ebsht\u00eb i lir\u00eb t\u00eb futet n\u00eb loj\u00ebn politike, loj\u00ebn p\u00ebr status shoq\u00ebror, p\u00ebr diskriminim e cenim. Si i paorigjin\u00eb, muti futet dhe merr pjes\u00eb aktivisht n\u00eb skem\u00ebn shoq\u00ebrore. N\u00eb m\u00ebnyr\u00eb q\u00eb shoq\u00ebria t\u00eb p\u00ebrdorte neverin\u00eb si nj\u00eb mjet disiplinues e pushtetues, duhej q\u00eb vet\u00eb ta nd\u00ebrtonte nj\u00eb imazh sa m\u00eb t\u00eb past\u00ebr.<\/span><\/p>\n

L\u00ebngimi i fshatrave dhe i qytezave kosovare pas lufte p\u00ebr sisteme kanalizimi, nuk besoj q\u00eb ka pas\u00eb vet\u00ebm motive sh\u00ebndet\u00ebsore. Ata nuk mund ta duronin pranin\u00eb e nj\u00eb gj\u00ebje neverit\u00ebse q\u00eb e kishin b\u00ebr\u00eb vet\u00eb, mes tyre. Shkaku i neveris\u00eb s\u00eb dukshme, iu mohohej mund\u00ebsia p\u00ebr ta kanalizuar neverin\u00eb p\u00ebr ata q\u00eb e neverisnin. Nj\u00eb shembull edhe m\u00eb dometh\u00ebn\u00ebs \u00ebsht\u00eb numri i serb\u00ebve q\u00eb jetojn\u00eb n\u00eb Prishtin\u00eb. Nga 300 mij\u00eb banor\u00eb, rezulton se n\u00eb kryeqytetin ton\u00eb jetojn\u00eb vet\u00ebm 17 serb\u00eb. Mbaj mend se para luft\u00ebs Prishtina ishte e mbushur me serb\u00eb. I hasje ngado. Por, 18 vjet pas lufte, serb\u00ebt e Prishtin\u00ebs jan\u00eb zhdukur. Kryeqyteti duhej t\u00eb ishte vendi i qarkullimit t\u00eb vlerave, pranimit t\u00eb tjetrit, i njer\u00ebzve m\u00eb mendjehapur. Por, Prishtina jon\u00eb \u00ebsht\u00eb edhe m\u00eb provinciale e mospranuese se \u00e7do qytet tjet\u00ebr n\u00eb Kosov\u00eb. T\u00eb krijosh ambient mospranues p\u00ebr nj\u00eb grup etnik q\u00eb dikur e p\u00ebrb\u00ebnte gati gjysm\u00ebn e banor\u00ebve \u2013 n\u00ebnkupton t\u00eb kesh nj\u00eb marr\u00ebdh\u00ebnie n\u00eb themel t\u00eb falsifikuar me mutin. Mospranimi \u00ebsht\u00eb nj\u00eb element ky\u00e7 n\u00eb at\u00eb marr\u00ebdh\u00ebnie. Dhe shqiptar\u00ebt e Kosov\u00ebs, po d\u00ebshtojn\u00eb tash e dy dekada t\u00eb pranojn\u00eb se edhe ata e b\u00ebn\u00eb mut gjat\u00eb luft\u00ebs. Edhe ata vran\u00eb civil\u00eb t\u00eb pafajsh\u00ebm. Dhe se, brenda tyre nuk ka asgj\u00eb gjenetikisht m\u00eb humane se te serb\u00ebt. Askund m\u00eb shum\u00eb se n\u00eb Prishtin\u00eb nuk v\u00ebrehet tendenca p\u00ebr falsifikimin e imazhit. Prishtinasit e dy dekadave t\u00eb fundit l\u00ebngojn\u00eb t\u00eb ndihen t\u00eb neveritur. Gj\u00eb e cila transformohet pastaj n\u00eb raciz\u00ebm, e n\u00eb p\u00ebrbaltje t\u00eb tjera. Por, d\u00ebbimi i serb\u00ebve nuk \u00ebsht\u00eb i lidhur vet\u00ebm me serb\u00ebt. K\u00ebta t\u00eb fundit nuk mund ta falsifikonin radikalisht imazhin e tyre, si\u00e7 ndodhi me fshatar\u00ebt e ardhur n\u00eb Prishtin\u00eb. N\u00eb rastin e tyre, ky do t\u00eb ishte asimilim etnik. N\u00eb rastin e shqiptar\u00ebve, kjo q\u00eb ndodhi u kuptua si \u2018urbanizim estetik\u2019.<\/span><\/p>\n

Pra, kjo shk\u00ebputje ose ky ekskomunikim i mutit, m\u00ebsyn ravij\u00ebzimin e ides\u00eb s\u00eb njeriut pa mut, e njeriut t\u00eb past\u00ebr. Dhe, si\u00e7 e tham\u00eb, n\u00eb t\u00eb qen\u00ebt themelisht i past\u00ebr, q\u00ebndron e drejta e tij p\u00ebr neveritje. Nuk ka shoq\u00ebri m\u00eb t\u00eb rrezikshme politikisht se ato q\u00eb neveriten. Se ato ku njer\u00ebzit nuk e durojn\u00eb nj\u00ebri-tjetrin. Ku njer\u00ebzit shahen, tallen, p\u00ebr\u00e7mohen, shp\u00ebrfillen \u2013 nj\u00ebsoj si vet\u00eb muti. Kjo neveri \u00ebsht\u00eb rrjedhoj\u00eb e konceptimeve t\u00eb past\u00ebrtis\u00eb q\u00eb shoq\u00ebria ushqen p\u00ebr veten. Ky \u00ebsht\u00eb rreziku n\u00eb t\u00eb konceptuarit e shqiptarit \u2013 si nj\u00eb qenie n\u00ebn\u00ebterezore, t\u00eb but\u00eb e t\u00eb urt\u00eb, e humane. Mes rreshtash, duke e kritikuar d\u00ebnimin me vdekje, Albert Camus shkruan se \u201ct\u00eb pohosh se nj\u00eb njeri duhet absolutisht t\u00eb zhduket nga shoq\u00ebria sepse \u00ebsht\u00eb absolutisht i lig, do t\u00eb thot\u00eb q\u00eb kjo shoq\u00ebri \u00ebsht\u00eb absolutisht e mir\u00eb, gj\u00eb q\u00eb askush me dy dije mend n\u00eb kok\u00eb nuk ka si ta pranoj\u00eb n\u00eb koh\u00ebn e sotme.\u201d[2] Neveria \u00ebsht\u00eb veg\u00ebl politike. Dhe pik\u00ebrisht p\u00ebrmes konceptimesh t\u00eb tilla p\u00ebr veten \u2013 fuqizohet e drejta p\u00ebr neveritje a shp\u00ebrfillje t\u00eb plot\u00eb (p. sh. d\u00ebnimi me vdekje). Pik\u00ebrisht kjo \u00ebsht\u00eb r\u00ebnd\u00ebsia q\u00eb paraqet ndarja me mutin, lig\u00ebsin\u00eb, dhe f\u00eblliqjen e vet.<\/span><\/p>\n

Praktikisht, p\u00ebrmes simulimit t\u00eb neveris\u00eb ndodh \u00e7pushtetimi i plot\u00eb i individ\u00ebve dhe grupeve t\u00eb caktuara. Nuk ka asgj\u00eb m\u00eb t\u00eb papesh\u00eb se nj\u00eb individ a nj\u00eb grup shoq\u00ebror q\u00eb ndjell neveri. Shoq\u00ebria kosovare poashtu ka prirje p\u00ebr organizimin e nj\u00eb imazhi (t\u00eb gjall\u00eb e prandaj organik) pap\u00ebrcaktuesh\u00ebm t\u00eb p\u00eblqyesh\u00ebm p\u00ebr veten \u2013 me q\u00ebllim q\u00eb t\u00eb ket\u00eb nj\u00eb baz\u00eb p\u00ebr t\u2019u ndjer\u00eb e neveritur. Dhe mbi at\u00eb neveri, pastaj mund t\u00eb thuren ironi, cinizma, sarkazma, e madje edhe teori mbi ata q\u00eb kanalizohen nj\u00ebsoj si muti.<\/span><\/p>\n

Sepse, mos t\u00eb harrojm\u00eb, shoq\u00ebria e harron mutin e saj, si nj\u00eb f\u00ebmij\u00eb t\u00eb padashur. Kjo marr\u00ebdh\u00ebnie me mutin e tij, ia qet n\u00eb drit\u00eb njeriut falsifikimin fillestar t\u00eb imazhit. Falsifikim q\u00eb mund t\u00eb zgjatohet pastaj n\u00eb aspektin moral (i pamoralshmi), intelektual (injoranti), artistik (ki\u00e7i) e politik (idioti). P\u00ebrcillet ideja q\u00eb autoritetet morale, intelektuale, artistike e politike, nuk kan\u00eb asnj\u00eb lidhje me f\u00eblliqjen.<\/span><\/p>\n

Kanalizimi i mutit, edhe n\u00eb shoq\u00ebrin\u00eb ton\u00eb, m\u00eb shum\u00eb lidhet me shtresat pushtetore t\u00eb painstitucionalizuara. Kosova (n\u00eb ve\u00e7anti Prishtina) \u00ebsht\u00eb vend i neverive t\u00eb m\u00ebdha. I p\u00ebrqeshjeve, talljeve e sharjeve. \u00a0Pa nj\u00eb baz\u00eb t\u00eb falsifikuar, asnj\u00eb nga k\u00ebto evente sociale nuk do t\u00eb ndodhte. Vet\u00ebvendosje, parti politike e dh\u00ebn\u00eb krejt\u00ebsisht pas k\u00ebtij falsifikimi n\u00eb imazh, e ka b\u00ebr\u00eb pjes\u00eb t\u00eb mekanizmit propagandues sarkazm\u00ebn dhe p\u00ebrqeshjen. Pastaj, me perversitetin m\u00eb mizor, shoq\u00ebria jon\u00eb i ka b\u00ebr\u00eb figura publike disa individ\u00eb ve\u00e7 sa p\u00ebr t\u00eb k\u00ebnaqur nevoj\u00ebn p\u00ebr p\u00ebrqeshje e tallje. P. sh. Linda Morin\u00ebn. Shk\u00ebputja nga muti, ka krijuar praktika t\u00eb p\u00ebr\u00e7udshme morale q\u00eb merren edhe si t\u00eb vet\u00ebkuptueshme. Gjysma e shoq\u00ebris\u00eb, meshkujt, vendosin standarde t\u00eb dyfishta p\u00ebr marr\u00ebdh\u00ebniet seksuale n\u00eb lidhje me grat\u00eb. N\u00ebse grat\u00eb kan\u00eb p\u00ebrvoj\u00eb t\u00eb nj\u00ebjt\u00eb seksuale me ta, neverisin dhe kanalizohen si kurva.<\/span><\/p>\n

Neveria m\u00eb e re me t\u00eb cil\u00ebn u ndesha s\u00eb fundi, ishte ajo ndaj \u2018viktimizimit\u2019. Dhe mbase kjo hedh drit\u00eb mbi 17 serb\u00ebt e Prishtin\u00ebs. Ky shkrim u nis nga reagimet e \u00e7uditshme ndaj dy statuseve n\u00eb Facebook t\u00eb kryeministrit Mustafa. Ai shkroi me shum\u00eb t\u00eb drejt\u00eb kund\u00ebr dhunuesve t\u00eb Kuvendit, kund\u00ebr kap\u00ebsve t\u00eb shtetit, e kund\u00ebr nj\u00eb opinioni publik q\u00eb heshti kur po i dhunohej demokracia e saj. Is\u00eb Mustafa po viktimizohet \u2013 u tha. Shihni sesi, pjes\u00eb e mutit, pjes\u00eb e ekskomunikuar e shoq\u00ebris\u00eb son\u00eb, \u00ebsht\u00eb edhe fjala e nj\u00eb viktim\u00eb tashm\u00eb. P\u00ebr viktim\u00ebn nuk ka vend n\u00eb shoq\u00ebrin\u00eb ton\u00eb. Fjala i takon eg\u00ebrsir\u00ebs, atij q\u00eb sulmon e vret, atij q\u00eb dhunon. Kjo p\u00ebrpjekje mund t\u2019i duket dikujt ni\u00e7eane, por nuk ka lidhje me t\u00eb. Dhuna tregon pamjaftueshm\u00ebrin\u00eb, dhe pamund\u00ebsin\u00eb p\u00ebr t\u00eb fituar brenda nj\u00eb loje t\u00eb caktuar pushteti. Mbinjeriu i Ni\u00e7es nuk lindet nga dhunues humb\u00ebs e t\u00eb frik\u00ebsuar, por nga nj\u00eb komb vetmitar\u00ebsh \u2013 si\u00e7 shprehet Zarathustra. \u00c7ka ka lidhje kjo me serb\u00ebt? Epo, para tyre ne mund t\u00eb p\u00ebrftojm\u00eb ndjesin\u00eb e viktim\u00ebs, dhe ky mund t\u00eb jet\u00eb shkaku q\u00eb kryeqyteti \u00ebsht\u00eb b\u00ebr\u00eb aq k\u00ebrc\u00ebnues dhe mospranues ndaj tyre.<\/span><\/p>\n

Shoq\u00ebria kosovare d\u00ebshiron ta mendoj\u00eb veten si represive. Sepse \u00ebsht\u00eb ende brenda qarkut t\u00eb mbyllur: dhunues\u2013viktim\u00eb. Dhe viktimat po i shkojn\u00eb nerva. Nuk d\u00ebshiron t\u00eb merret me t\u00eb dhunuarat e luft\u00ebs, t\u00eb zhdukurit, t\u00eb vrar\u00ebt, e t\u00eb d\u00ebbuarit. Nuk sheh matan\u00eb dhun\u00ebs. Ka ose shkaktues ose p\u00ebsues t\u00eb dhun\u00ebs. Jasht\u00eb dhun\u00ebs, s\u2019ka asgj\u00eb.<\/span><\/p>\n

Shoq\u00ebria jon\u00eb i ka degdis\u00eb n\u00eb fatin e mutit edhe mbetjet e saj kulturore. I prapambeturi, ashiqare \u00ebsht\u00eb muti i k\u00ebsaj shoq\u00ebrie. Madje, edhe politikisht. Qe nj\u00eb koh\u00eb t\u00eb gjat\u00eb shoq\u00ebria ka l\u00ebnguar p\u00ebr nj\u00eb parti urbane. Me dukje t\u00eb till\u00eb. Epo, ja ku e ka nj\u00eb, me themele primitive e dukje urbane. Shk\u00ebputja e plot\u00eb nga gj\u00ebrat neverit\u00ebse, ka b\u00ebr\u00eb q\u00eb t\u00eb prodhohen tep\u00ebr shum\u00eb imazhe t\u00eb rreme, hije, prej t\u00eb cilave rrezikojm\u00eb fatin q\u00eb na e p\u00ebrcaktonte kanuni: atymbetjen e p\u00ebrhershme.<\/span><\/p>\n

Se jemi n\u00eb nj\u00eb falsifikim t\u00eb p\u00ebrngutsh\u00ebm tregon edhe neveria q\u00eb pulson gjithandej p\u00ebr gjith\u00e7ka t\u00eb dikurshme e t\u00eb k\u00ebtushme. Fillimisht mund t\u00eb p\u00ebrmendim ndarjen nga emrat: A nuk perceptohet p\u00ebrgjith\u00ebsisht si neverit\u00ebs emri Mahmut? Nd\u00ebrkoh\u00eb, nj\u00eb grumbull emrash t\u00eb pakuptimt\u00eb, pa asnj\u00eb lidhje me di\u00e7ka, e kan\u00eb pushtuar list\u00ebn e ditar\u00ebve t\u00eb shkollave. Edhe emri Mut ting\u00ebllon bukur, por ka q\u00eblluar shenjues i di\u00e7kaje t\u00eb neveritshme.<\/span><\/p>\n

Pranimi i tjetrit, qoft\u00eb mysliman i devotsh\u00ebm, qoft\u00eb serb, qoft\u00eb provincial a patriarkal \u2013 do t\u00eb mund t\u00eb ndodhte vet\u00ebm n\u00ebse do ta pranonim mutin, injoranc\u00ebn ontologjike, e t\u00eb k\u00ebqijat e tjera brenda nesh. N\u00ebse e mendojm\u00eb veten si t\u00eb p\u00ebrkryer \u2013 at\u00ebher\u00eb n\u00eb nj\u00eb an\u00eb do t\u2019i degdisim t\u00eb gjith\u00eb n\u00eb fatin e mutit \u2013 e n\u00eb tjetr\u00ebn, folur me termat e Ortega y Gasset, nuk do t\u00eb ndiejm\u00eb nevoj\u00ebn p\u00ebr kurrfar\u00eb p\u00ebrparimi p\u00ebrmbajtj\u00ebsor.<\/span><\/p>\n

___________________________________<\/span><\/p>\n

[1]\u00a0http:\/\/www.sheknows.com\/health-and- wellness\/articles\/1040269\/have-you- adopted-the- proper-pooping-<\/span>
\nposition-yet<\/span><\/p>\n

[2] Camus, Albert, Para Gijotin\u00ebs, Tiran\u00eb, Iliria, 1999<\/span><\/p>\n<\/div>\n<\/div>","protected":false},"excerpt":{"rendered":"

Njer\u00ebzit neveriten nga muti megjith\u00ebse e b\u00ebjn\u00eb vet\u00eb nj\u00eb gj\u00eb t\u00eb till\u00eb. Por kjo sjellje nuk \u00ebsht\u00eb e huaj: njeriu e ka ndar\u00eb veten shum\u00eb shpesh nga t\u00eb b\u00ebmat e tij t\u00eb neveritshme. Dhe k\u00ebsisoj, p\u00ebrmes nj\u00eb past\u00ebrtie iluzore, p\u00ebrmes nj\u00eb estetike e etike heteronome, e ka konstruktuar f\u00eblliqjen, posht\u00ebrimin e p\u00ebruljen. Neveria \u00ebsht\u00eb nj\u00eb […]<\/p>","protected":false},"author":120,"featured_media":9346,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[13],"tags":[1587,991],"ppma_author":[145],"class_list":["post-3684","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-analize","tag-njeriu","tag-shoqeria"],"authors":[{"term_id":145,"user_id":120,"is_guest":0,"slug":"jetlir-buja","display_name":"Jetlir Buja","avatar_url":{"url":"https:\/\/sbunker.org\/wp-content\/uploads\/2024\/10\/jetlir-1-e1729514487600.jpg","url2x":"https:\/\/sbunker.org\/wp-content\/uploads\/2024\/10\/jetlir-1-e1729514487600.jpg"},"user_url":"","last_name":"Buja","first_name":"Jetlir","description":"Jetlir Buja \u00ebsht\u00eb gazetar, p\u00ebrkthyes dhe studiues i filozofis\u00eb per\u00ebndimore. S\u00eb fundmi ai \u00ebsht\u00eb angazhuar si kryeredaktor n\u00eb gazet\u00ebn Nacionale, nd\u00ebrsa m\u00eb her\u00ebt ka punuar n\u00eb kapacitete t\u00eb ndryshme n\u00eb media si Periskopi, New Perspektiva, Organizata Cohu\/Preportr etj."}],"_links":{"self":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/3684","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\/120"}],"replies":[{"embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/comments?post=3684"}],"version-history":[{"count":4,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/3684\/revisions"}],"predecessor-version":[{"id":9347,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/3684\/revisions\/9347"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/media\/9346"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/media?parent=3684"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/categories?post=3684"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/tags?post=3684"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/ppma_author?post=3684"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}