{"id":3793,"date":"2018-11-29T12:29:45","date_gmt":"2018-11-29T10:29:45","guid":{"rendered":"https:\/\/sbunker.org\/?p=3793"},"modified":"2024-11-22T12:32:24","modified_gmt":"2024-11-22T10:32:24","slug":"postmoderna-apo-rizomatizimi-i-mendimit","status":"publish","type":"post","link":"https:\/\/sbunker.org\/sr\/kritike\/postmoderna-apo-rizomatizimi-i-mendimit\/","title":{"rendered":"Postmoderna apo rizomatizimi i mendimit"},"content":{"rendered":"<div class=\"news-up\">\n<h3><\/h3>\n<\/div>\n<div class=\"news-down\">\n<div class=\"news-left\">\n<p>Ajo \u00e7ka e karakterizon mendimin e filozofit m\u00eb kritik dhe me t\u00eb kritikuar nj\u00ebkoh\u00ebsisht, Friedrich Nietzsche-s, \u00ebsht\u00eb prodhimi i debateve t\u00eb pafundme, n\u00ebp\u00ebrmjet t\u00eb cilave jan\u00eb dh\u00ebn\u00eb shum\u00eb perspektiva t\u00eb ndryshme dhe linja t\u00eb mendimit. Pra, filozofia e tij do ta vendos\u00eb edhe nj\u00eb m\u00ebnyr\u00eb t\u00eb menduarit paradigmatik, q\u00eb edhe sot e k\u00ebsaj dite do t\u00eb prodhoj\u00eb debate pafund. Duhet t\u00eb kemi parasysh se kjo m\u00ebnyr\u00eb e t\u00eb filozofuarit nuk \u00ebsht\u00eb parap\u00ebrcaktuese dhe se mendimi i tij nuk ka t\u00eb b\u00ebj\u00eb me nj\u00eb mbivendosje domosdoshm\u00ebrie, por n\u00eb fakt ai \u00ebsht\u00eb nj\u00eb<em>\u00a0mendim apelues<\/em>\u00a0(Hans-George Gadamer,\u00a0<em>Historia e Filozofis\u00eb<\/em>), q\u00eb e fton vetveten t\u2019i shkoj\u00eb nga pas origjin\u00ebs s\u00eb mendimit. E gjith\u00eb filozofia e k\u00ebtij filozofi koncentrohet n\u00eb nj\u00eb momentum apo n\u00eb\u00a0<em>nj\u00eb pik\u00eb kthese<\/em>\u00a0si\u00e7 e konsideronte Habermas-i, q\u00eb do t\u00eb prodhoj\u00eb konsekuenca aq t\u00eb m\u00ebdha n\u00eb interpretimin e fiozofis\u00eb dhe t\u00eb bot\u00ebs n\u00eb p\u00ebrgjith\u00ebsi. Rikthimi tek p\u00ebrhershm\u00ebria e s\u00eb nj\u00ebjt\u00ebs, b\u00ebhet p\u00ebr ta zb\u00ebrthyer mendimin modern racionalist, se prej nga vinin gjith\u00eb k\u00ebto vlera esenciale, e q\u00eb ai i shihte si imponime m\u00eb shum\u00eb sesa di\u00e7ka t\u00eb natyrshme.<\/p>\n<p>P\u00ebr k\u00ebt\u00eb Habermas-i mendonte se\u00a0<em>pik\u00ebn e kthes\u00ebs<\/em>\u00a0nga moderniteti n\u00eb postmodernitet Nietzsche nuk e b\u00ebn sikur nj\u00eb kap\u00ebrcim t\u00eb thjesht\u00eb apo si nj\u00eb nevoj\u00eb e natyrshme drejt s\u00eb res\u00eb, por vjen si rezultat i rikthimit mbrapa n\u00eb histori p\u00ebr ta investiguar gjenealogjin\u00eb e mendimit dhe t\u00eb vet\u00eb modernitetit. Gjat\u00eb k\u00ebtij rrug\u00ebtimi do t\u00eb ndodh\u00eb\u00a0<em>shnd\u00ebrrimi i t\u00eb gjitha vlerave<\/em>. Me k\u00ebt\u00eb rikthim, ai do t\u00eb kaloj\u00eb n\u00ebp\u00ebr periudhat paraardh\u00ebse historike dhe kritika e tij do t\u00eb mb\u00ebrrij\u00eb tek parasokratik\u00ebt, gjegj\u00ebsisht tek shpirti dionisian si shprehja m\u00eb arkaike e madh\u00ebshtis\u00eb s\u00eb njeriut. Andaj, Habermas-i duke cituar Nietzsche-n shprehet k\u00ebshtu: \u201cNietzsche i p\u00ebrdor mjetet n\u00eb m\u00ebnyr\u00eb q\u00eb t\u00eb kthehet prapa tek miti sikur nj\u00eb pik\u00ebmb\u00ebshtetje e arsyes, duke e shqyrtuar origjin\u00ebn e mendimit, dhe\u00a0<em>ai apelon se duhet ta kuptojm\u00eb origjin\u00ebn e edukimit historik si nj\u00eb kontradikt\u00eb radikale e nj\u00eb fryme t\u00eb koh\u00ebs s\u00eb re, ku duhet t\u00eb kuptohet se, historia duhet t\u00eb b\u00ebhet problem i vet\u00eb historis\u00eb, njohja duhet ta kthej\u00eb thumbin nga vetja, n\u00eb m\u00ebnyr\u00eb q\u00eb t\u00eb sjell\u00eb di\u00e7ka t\u00eb re dhe nj\u00eb premtim p\u00ebr jet\u00ebn<\/em>. Nietzsche k\u00ebtu \u00ebsht\u00eb duke menduar n\u00ebp\u00ebrmes\u00a0<em>Lindjes s\u00eb Tragjedis\u00eb<\/em>,\u00a0si nj\u00eb hulumtim i kryer me mjete historiko-filologjike, q\u00eb e ka kthyer at\u00eb prapa bot\u00ebs s\u00eb krishter\u00eb, n\u00eb fillimet e bot\u00ebs antike greke, t\u00eb madh\u00ebrishmes, natyrores dhe njer\u00ebzores\u201d (J\u00fcrgen Habermas,\u00a0<em>The philosophical discourse of Modernity<\/em>). Me k\u00ebt\u00eb duhet t\u00eb kuptojm\u00eb se postmoderna nuk \u00ebsht\u00eb nj\u00eb projekt i lindur nga analizat faktike q\u00eb t\u00eb mund t\u00eb konkludojm\u00eb m\u00eb pastaj, por \u00ebsht\u00eb si nj\u00eb proces i rikthimit prapa dhe i nj\u00eb procesi rivler\u00ebsues. P\u00ebr k\u00ebt\u00eb; nj\u00eb nga arritjet m\u00eb t\u00eb fuqishme n\u00eb filozofin\u00eb e Nietzsche-s \u00ebsht\u00eb q\u00eb n\u00ebp\u00ebrmes shqyrtimit gjenealigjiko-historik vjen deri tek shp\u00ebrb\u00ebrja e t\u00eb gjitha formave epistemologjike dhe esencialiste, duke i futur n\u00eb nj\u00eb skanim t\u00eb rivler\u00ebsimit t\u00eb p\u00ebrhersh\u00ebm. Prandaj, ky \u201c&#8230;rivler\u00ebsimi i s\u00eb vjetr\u00ebs kund\u00ebr modernes nuk \u00ebsht\u00eb nj\u00eb q\u00ebllim n\u00eb vetvete, por nj\u00eb mjet strategjik q\u00eb ka kuptim vet\u00ebm n\u00eb optik\u00ebn e nj\u00eb kohe\u00a0<em>postmoderne<\/em>\u201d (Luk Ferry,\u00a0<em>Homo Aestheticus \u2013 shpikja e shijes n\u00eb epok\u00ebn e demokracis\u00eb<\/em>). Postmoderna duhet kuptuar si nj\u00eb kritik\u00eb radikale ndaj racionalizmit dhe subjektocentrizmit, por duke k\u00ebrkuar gjithashtu edhe mb\u00ebshtetjen tek origjina e mendimit, pra te filozofia e refleksionit pararacionalist, e q\u00eb p\u00ebr Nietzsche-n origjin\u00ebn e ka tek dionisiania si shtysa m\u00eb e fuqishme e impulseve njer\u00ebzore t\u00eb vullnetit p\u00ebr jet\u00eb.<\/p>\n<p>N\u00eb t\u00eb nj\u00ebjt\u00ebn linj\u00eb mendon edhe Gianni Vattimo kur pohon se: \u201c(..) postmoderna nuk mund te kuptohet thjesht n\u00eb terma t\u00eb \u2018risis\u00eb\u2019 apo si \u2018kap\u00ebrcim\u2019 i modernitetit. N\u00ebse do t\u00eb ishte k\u00ebshtu, at\u00ebher\u00eb vet\u00eb postmodernizmi do t\u00eb paravendosej brenda kornizave t\u00eb vet\u00eb modernitetit, ngaq\u00eb kjo e fundit vetudh\u00ebhiqet nga kategorit\u00eb e \u2018risis\u00eb\u2019 dhe \u2018kap\u00ebrcimit\u2019. Sidoqoft\u00eb, gj\u00ebrat ndryshojn\u00eb kur e shohim postmodernen jo thjesht si shp\u00ebrb\u00ebrje t\u00eb kategoris\u00eb s\u00eb \u2018risis\u00eb\u2019 ose progersit \u2013 me fjal\u00eb tjera, si p\u00ebrvoj\u00eb\/p\u00ebrjetim t\u00eb \u2018fundit t\u00eb historis\u00eb\u2019 \u2013 por si shfaqje e nj\u00eb stadi tjet\u00ebr brenda vet\u00eb historis\u00eb, n\u00ebse ajo shfaqet si m\u00eb shum\u00eb ose m\u00eb pak e avancuar \u00ebsht\u00eb e par\u00ebnd\u00ebsishme\u201d (Gianni Vattimo,\u00a0<em>The End of Modernity: Nihilism and Hermeneutics in Postmodern Culture<\/em>). Vattimo, postmodernen e koncepton brenda sfer\u00ebs historike, por jo si t\u00eb historicizuar. N\u00ebp\u00ebrmes<em>\u00a0rivler\u00ebsimit t\u00eb t\u00eb gjitha vlerave<\/em>, Nietzsche arrin deri n\u00eb pozitat e nihilizmi radikal, ku pastaj shtrohet nevoja e lindjes s\u00eb di\u00e7kaje q\u00eb baz\u00ebn do ta ket\u00eb tek filozofia parasokratike. Fuqia e nihilizmit \u00ebsht\u00eb q\u00eb ta\u00a0<em>pastroj\u00eb<\/em>\u00a0bot\u00ebn nga mendimi normativist modern q\u00eb pretendonte n\u00eb njeriun e zhveshur nga instinktet e tij t\u00eb brendshme dhe ta rimodeloj\u00eb apo ta rikthej\u00eb at\u00eb nga pozitat e natyr\u00ebs s\u00eb k\u00ebnaq\u00ebsive dhe estetike t\u00eb tij. Po ta parafrazojm\u00eb Habermas-in, at\u00ebher\u00eb \u00e7ka Nietzsche do t\u2019i konsideronte si fenomene estetike, jan\u00eb ato momente kur subjekti e humb vetveten dhe kur normat e jet\u00ebs dekompozohen, iluzionet e sjelljes normale kolapsojn\u00eb dhe si rezultat i k\u00ebsaj, vet\u00ebm n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb nj\u00eb bot\u00eb e papar\u00eb m\u00eb her\u00ebt do t\u00eb hapej para tij. K\u00ebtu hap\u00ebsira estetike as nuk e fsheh, e as nuk e zbulon m\u00eb termin aparenc\u00eb-esenc\u00eb, por tanim\u00eb paraqitet vet\u00ebm si nj\u00eb sip\u00ebrfaqe. Gjithnj\u00eb n\u00ebn optik\u00ebn e Habermas-it konsiderohet se Nietzsche vazhdon purifikimin romantik t\u00eb fenomeneve estetike prej \u00e7far\u00ebdo asocimi teorik ose praktik, duke i dh\u00ebn\u00eb elemente pothuajse t\u00ebr\u00ebsisht ndjesore. K\u00ebshtu, \u201carti hap aksesin ndaj asaj q\u00eb \u00ebsht\u00eb dionisiane me koston e nj\u00eb ekstaze, ku i zbulon trajtat amorfe t\u00eb natyr\u00ebs njer\u00ebzore\u201d (J. Habermas). Me Nietzschen, kritika e modernitetit lirohet prej pretendimeve emancipuese, arsyeja subjektivo-centrike konfrontohet me tjet\u00ebrsimin e saj, si nj\u00eb kund\u00ebrautoritet i arsyes. Nietzsche na apelon q\u00eb p\u00ebrvojat e jet\u00ebs s\u00eb p\u00ebrditshme t\u2019i kthejm\u00eb n\u00eb dimensionet arkaike t\u00eb shprehjes njer\u00ebzore.<\/p>\n<p>K\u00ebtu edhe diferencohen linjat dhe postulatet e postmodernes karshi projektit t\u00eb modernes n\u00eb p\u00ebrgjith\u00ebsi, sepse tani k\u00ebtu fillon interpretimi i bot\u00ebs jasht\u00eb mid-setit racionalist dhe orientohen drejt trajtave impulsive ndjesore t\u00eb njeriut. Njeriu \u00e7lirohet nga ashp\u00ebrsia dhe ngurt\u00ebsia e t\u00eb menduarit sistematik dhe skematik t\u00eb njohjes, futet n\u00eb bot\u00ebn e hedonizmit pa pretendimin e ngritjes n\u00eb nj\u00eb bazamenti q\u00eb pastaj do ta rimodeloj\u00eb t\u00eb v\u00ebrtet\u00ebn. Prandaj, \u201cHumbja dometh\u00ebn\u00ebse e realitetit t\u00eb jasht\u00ebm, z\u00ebvend\u00ebsimi i tij nga mit-b\u00ebrja\u201d (Hans Bertens,<em>\u00a0Koncepti i Postmodernes<\/em>), inkurajon fuqin\u00eb e shpirtit t\u00eb njeriut dhe\u00a0<em>vullnetin p\u00ebr fuqi<\/em>\u00a0q\u00eb t\u2019i jepet jet\u00ebs. \u00a0Jo rast\u00ebsisht \u201c(&#8230;)arti konsiderohet si veprimtaria gjenuine aktive matafizike, sepse vet\u00eb jeta \u00ebsht\u00eb e bazuar n\u00eb iluzione, mashtrime, domosdoshm\u00ebri t\u00eb shum\u00eb perspektivave dhe shum\u00eb gabimeve\u201d (J. Habermas). Krejt kjo i hap rrug\u00eb nj\u00eb jete ku nuk m\u00ebtohet pagabueshm\u00ebria, sakt\u00ebsia e s\u00eb v\u00ebrtet\u00ebs, por q\u00eb sublimohet n\u00eb nj\u00eb p\u00ebrpjekje t\u00eb fuqishme t\u00eb vullnetit p\u00ebr fuqi. K\u00ebshtuq\u00eb, kontradikta t\u00eb tilla vet\u00ebvler\u00ebsuese tanim\u00eb jan\u00eb shp\u00ebrb\u00ebr\u00eb q\u00eb me dekompozimin e ides\u00eb absolute. Ripozicionimi i bot\u00ebs tek hi\u00e7i, \u00ebsht\u00eb po ashtu edhe rivendosja n\u00eb nj\u00eb stad vetorientues p\u00ebr njeriun, i cili n\u00eb munges\u00eb t\u00eb vlerave dhe nj\u00eb legjislacioni t\u00eb kodifikuar me vler\u00eb universale, me instinktet e tij i hapet jet\u00ebs n\u00eb nj\u00eb dimension artistik.<\/p>\n<p>Krejt kjo q\u00eb u tha m\u00eb lart e shpjegon faktin se tanim\u00eb postmoderna \u00ebsht\u00eb e konstruktuar nga Nietzsche, e cila m\u00eb pastaj do t\u00eb kapilarizohet n\u00eb trajta t\u00eb ndryshme t\u00eb veprimtaris\u00eb s\u00eb njeriut n\u00eb bot\u00ebn bashk\u00ebkohore. Nj\u00eb moment i till\u00eb \u00ebsht\u00eb i \u201c&#8230;karakterizuar kryesisht nga nj\u00eb kriz\u00eb e skajshme episemologjike dhe ontologjike\u201d (Hans Bertens,\u00a0<em>Koncepti i Postmodernes<\/em>), dhe kjo pastaj do t\u00eb sjell\u00eb efektet perspektiviste pluraliste. Bota do t\u00eb hapet n\u00eb nj\u00eb horizont krejt\u00ebsisht dinamik dhe rigjenerues. Pothuajse n\u00eb \u00e7do fush\u00eb, n\u00eb \u00e7do veprimtari njer\u00ebzore do t\u00eb k\u00ebt\u00eb ndikim mendimi nietzschean. Me pluralitetin e mendimeve tani lindin edhe shum\u00ebsia e shprehjeve t\u00eb llojllojshme t\u00eb cilat m\u00eb nuk do ta ken\u00eb t\u00eb\u00a0<em>attach<\/em>-uara sakt\u00ebsin\u00eb, por do t\u00eb zhvillohen n\u00eb saj\u00eb t\u00eb pluralitetit t\u00eb interpretimeve dhe paradokseve. Nj\u00eb form\u00eb e till\u00eb shpreh\u00ebse do t\u00eb artikulohet p\u00ebrmes hermenautik\u00ebs postmoderne, e cila tani do t\u00eb fokusohet tek interpretimi artistik dhe tek krijimtaria shpirt\u00ebrore e njeriut. K\u00ebshtu, konsekuencat e m\u00ebdha t\u00eb mendimit t\u00eb Nietzsche-s p\u00ebrve\u00e7 n\u00eb filozofi, ato do t\u00eb jen\u00eb edhe n\u00eb let\u00ebrsi, muzik\u00eb, piktur\u00eb, madje edhe n\u00eb disperzivitetitn e stratifikimit, gjithashtu do t\u00eb ket\u00eb impakt edhe n\u00eb teorin\u00eb e konstruktivizmit social. Andaj, pa asnj\u00eb hezitim mund t\u00eb themi se konsekuencat e mendimit t\u00eb Nietzsche-s jan\u00eb m\u00ebse aktuale edhe sot e k\u00ebsaj dite dhe se n\u00eb k\u00ebt\u00eb bot\u00eb t\u00eb rizomatizuar digjitale lirisht mund t\u00eb themi se po jetojm\u00eb n\u00eb\u00a0<em>rikthimin dhe rivler\u00ebsimin e p\u00ebrhersh\u00ebm<\/em>\u00a0nietzschean.<\/p>\n<\/div>\n<div class=\"news-right\">\n<div class=\"post\">\n<p class=\"author\">\n<\/div>\n<\/div>\n<\/div>","protected":false},"excerpt":{"rendered":"<p>Ajo \u00e7ka e karakterizon mendimin e filozofit m\u00eb kritik dhe me t\u00eb kritikuar nj\u00ebkoh\u00ebsisht, Friedrich Nietzsche-s, \u00ebsht\u00eb prodhimi i debateve t\u00eb pafundme, n\u00ebp\u00ebrmjet t\u00eb cilave jan\u00eb dh\u00ebn\u00eb shum\u00eb perspektiva t\u00eb ndryshme dhe linja t\u00eb mendimit. Pra, filozofia e tij do ta vendos\u00eb edhe nj\u00eb m\u00ebnyr\u00eb t\u00eb menduarit paradigmatik, q\u00eb edhe sot e k\u00ebsaj dite do [&hellip;]<\/p>","protected":false},"author":266,"featured_media":10646,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[14],"tags":[1956,1957],"ppma_author":[733],"class_list":["post-3793","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-kritike","tag-postmoderna","tag-rizomatizimi"],"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\/3793","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=3793"}],"version-history":[{"count":3,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/3793\/revisions"}],"predecessor-version":[{"id":10647,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/3793\/revisions\/10647"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/media\/10646"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/media?parent=3793"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/categories?post=3793"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/tags?post=3793"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/ppma_author?post=3793"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}