{"id":3993,"date":"2017-02-03T14:28:43","date_gmt":"2017-02-03T12:28:43","guid":{"rendered":"https:\/\/sbunker.org\/?p=3993"},"modified":"2024-11-18T14:30:42","modified_gmt":"2024-11-18T12:30:42","slug":"liria-si-paradigme-per-vullnetin-e-lire","status":"publish","type":"post","link":"https:\/\/sbunker.org\/sr\/uncategorized\/liria-si-paradigme-per-vullnetin-e-lire\/","title":{"rendered":"Liria si paradigm\u00eb p\u00ebr vullnetin e lir\u00eb"},"content":{"rendered":"
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Ekskurs mbi vullnetin e lir\u00eb n\u00eb filozofin\u00eb e Immanuel Kant-it<\/p>\n<\/div>\n

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Q\u00eb n\u00eb fillim t\u00eb seksionit t\u00eb par\u00eb t\u00eb librit t\u00eb tij, Themelimi i zakoneve shoq\u00ebrore, Kant-i \u00a0tregon se:\u00a0\u201c(…) vullneti i mir\u00eb duket si kushti themelor p\u00ebr ta b\u00ebr\u00eb nj\u00eb qenie t\u00eb denj\u00eb p\u00ebr lumturi\u201d\u00a0<\/em>(f. 170). Me k\u00ebt\u00eb Kant-i m\u00ebton t\u00eb tregoj\u00eb se vullneti \u00ebsht\u00eb element shum\u00eb i r\u00ebnd\u00ebsish\u00ebm n\u00eb jet\u00ebn ton\u00eb. Vullneti i lir\u00eb si nj\u00eb paradigm\u00eb e subjektocentrizmit, sipas Kant-it, \u00ebsht\u00eb i mundsh\u00ebm vet\u00ebm at\u00ebher\u00eb kur nd\u00ebrhyrjet eksternale jan\u00eb t\u00eb pamundura. P\u00ebr k\u00ebt\u00eb ai themeloi edhe ligjin etik universal, ku veprimi mund edhe t\u00eb shnd\u00ebrrohet n\u00eb nj\u00eb rregull t\u00eb p\u00ebrgjithsh\u00ebm.<\/p>\n

Insistimi i Kant-it n\u00eb at\u00eb se k\u00ebto veprime jan\u00eb a priori dhe ku vet\u00ebm n\u00ebp\u00ebrmes ratios mund t\u00eb shpjegohen, etik\u00ebs i dha nj\u00eb dimension matafizik. Etika metafizike kantiane \u00ebsht\u00eb domeni a priori racional, dhe n\u00eb vazhd\u00ebn e k\u00ebsaj maksime:\u00a0\u201cVepro vet\u00ebm sipas asaj maksime, t\u00eb cil\u00ebn ti mund ta duash, n\u00eb t\u00eb nj\u00ebjt\u00ebn koh\u00eb, t\u00eb kthehet n\u00eb ligj moral\u201d<\/em>, \u00ebsht\u00eb rrjedhoj\u00eb e k\u00ebtij diskursi. Ky \u00ebsht\u00eb momenti i fundamentimit t\u00eb etik\u00ebs metafizike kantiane, q\u00eb me premisat e saj universaliste e nd\u00ebrron t\u00ebr\u00ebsisht qasjen parakantiane, ku etika ishte dimension i jasht\u00ebm. N\u00ebse \u00ebsht\u00eb vulneti i mir\u00eb, si\u00e7 pohon Kant-i, domosdo edhe rezultati i nj\u00eb veprimi do t\u00eb jet\u00eb i mir\u00eb. P\u00ebr k\u00ebt\u00eb ai thoshte se: \u201c\u00cbsht\u00eb e pamundur t\u00eb mendohet n\u00eb bot\u00eb e, n\u00eb p\u00ebrgjith\u00ebsi, edhe jasht\u00eb saj, di\u00e7ka q\u00eb mund t\u00eb konsiderohet si e mir\u00eb pa kufizime, me p\u00ebrjashtim vet\u00ebm, t\u00eb vullnetit t\u00eb mir\u00eb\u201d (I. Kant, Themelimi i zakoneve shoq\u00ebrore). Sipas k\u00ebtij konstatimi, d.m.th., p\u00ebr logjik\u00ebn e zakonshme mund t\u00eb konsiderohen t\u00eb mira, p. sh., veprimet t\u00eb cilat na sjellin lumturin\u00eb e \u00e7astit, mir\u00ebpo, ato p\u00ebr moralin normativ kantian jan\u00eb veprime q\u00eb p\u00ebr baz\u00eb kan\u00eb \u2018simpatin\u00eb\u2019 dhe jo \u2018detyr\u00ebn\u2019.<\/p>\n

Ideja kryesore e Kant-it n\u00eb k\u00ebt\u00eb drejtim \u00ebsht\u00eb se thelbi i veprimeve t\u00eb mira morale jan\u00eb a priori dhe jo a posteriori. Andaj, n\u00eb terma kantian\u00eb i bie q\u00eb nj\u00eb veprim i mir\u00eb \u00ebsht\u00eb at\u00ebher\u00eb kur nuk e paragjykon finalitetin, por kur parimisht dhe racionalisht veprimi b\u00ebhet mbi baz\u00ebn e detyr\u00ebs. Veprimi q\u00eb b\u00ebhet mbi baz\u00ebn e ego-s, nuk mund t\u00eb themi se \u00ebsht\u00eb veprim i mir\u00eb, edhe n\u00ebse aty vepron vullneti i mir\u00eb, sepse me k\u00ebt\u00eb rast nuk do t\u00eb kishim nj\u00eb vullnet t\u00eb lir\u00eb p\u00ebr t\u00eb vepruar lirsh\u00ebm, pa interferime nga jasht\u00eb q\u00eb vullneti i mir\u00eb do t\u2019kishte mund\u00ebsi ta realizonte vetveten. Kant-i \u00ebsht\u00eb i mendimit se: \u201cVullneti i mir\u00eb si i till\u00eb \u00ebsht\u00eb jo p\u00ebr at\u00eb q\u00eb ai shkakton apo kryen dhe as sepse \u00ebsht\u00eb i dobish\u00ebm n\u00eb arritjen e disa q\u00ebllimeve t\u00eb caktuara, por vet\u00ebm se p\u00ebrmban vullnetin, i cili \u00ebsht\u00eb i mir\u00eb n\u00eb vetvete\u201d (ibid.). Megjith\u00ebse, t\u00eb kund\u00ebrt\u00ebn e Kant-it, e mendonte Leibniz-i. Sipas Leibniz-it p\u00ebr t\u00eb qen\u00eb vullneti i lir\u00eb, ai duhet t\u00eb ket\u00eb edhe mund\u00ebsin\u00eb apo hap\u00ebsir\u00ebn t\u00eb gaboj\u00eb. Sipas Leibniz-it mungesa e gabimit e suspendon pranin\u00eb e nj\u00eb vullneti t\u00eb lir\u00eb. P\u00ebr Leibniz-in \u00ebsht\u00eb kontradikt\u00eb logjike n\u00ebse ekziston vullneti i lir\u00eb, e q\u00eb i nj\u00ebjti t\u2019mos ket\u00eb mund\u00ebsin\u00eb e gabimit.<\/p>\n

Mir\u00ebpo, p\u00ebr Kant-in mendja \u00ebsht\u00eb origjina e koncepteve dhe parimeve a priori, e t\u00eb cilat me ngjizjen e tyre mund\u00ebsohet njohja jon\u00eb dhe vullneti po ashtu. Ai mendjen e shtres\u00ebzon n\u00eb dy kategori; n\u00eb mendjen teorike dhe n\u00eb at\u00eb praktike, dhe n\u00eb k\u00ebt\u00eb rast \u00ebsht\u00eb mendja praktike, e cila \u00ebsht\u00eb autonome, q\u00eb vullnetin e lir\u00eb do ta vendos\u00eb a priori n\u00eb predispozitat e imperativit kategorik. \u00cbsht\u00eb mendja praktike e cila dimensionin e mendjes teorike e zhvendos n\u00eb rrafshin praktik, e q\u00eb pastaj p\u00ebrmes k\u00ebsaj t\u00eb shpjegohen edhe konceptet antinomike. P\u00ebr t\u00eb qen\u00eb nj\u00eb veprim i mir\u00eb, q\u00eb do t\u2019mund t\u00eb b\u00ebhej norm\u00eb universale, p\u00ebr Kant-in \u00ebsht\u00eb ky\u00e7e domosdoshm\u00ebria e automomis\u00eb s\u00eb t\u00eb vepruarit t\u00eb subjektit. Andaj, ai shprehet: \u201cParim i autonomis\u00eb \u00ebsht\u00eb, pra: mos zgjidh p\u00ebrve\u00e7se n\u00eb m\u00ebnyr\u00eb q\u00eb maksimat, nga t\u00eb cilat frym\u00ebzohet zgjedhja, t\u00eb jen\u00eb, n\u00eb t\u00eb nj\u00ebjt\u00ebn koh\u00eb, t\u00eb p\u00ebrfshira n\u00eb vullnet si nj\u00eb ligj universal\u201d (ibid.).<\/p>\n

\u00cbsht\u00eb ky moment q\u00eb etika metafizike e Kant-it i dha vullnetit karakterin e autonomis\u00eb, e cila vetvetes i jep fuqin\u00eb e ligjit. Kant-i refuzon themelimin e vler\u00ebs morale n\u00eb \u00e7far\u00ebdo ndjenje si parimi i lumturis\u00eb s\u00eb p\u00ebrgjithshme. Sipas tij, ndjenjat e simpatis\u00eb, t\u00eb lumturis\u00eb s\u00eb p\u00ebrgjithshme e t\u00eb tjera, mund t\u00eb bazohen vet\u00ebm n\u00eb t\u00eb dh\u00ebnat p\u00ebrvoj\u00ebsore, p\u00ebr t\u00eb cilat \u00ebsht\u00eb e domosdoshme llojllojshm\u00ebria e pafundme e t\u00eb menduarit. N\u00eb baz\u00eb t\u00eb mendimeve t\u00eb tilla nuk mund t\u00eb krijohen rregullat etike universale. Vlerat morale nuk do t\u00eb duhej t\u00eb vareshin nga objekti real i veprimit, as nga forcat e fuqis\u00eb fizike q\u00eb t\u00eb realizohet objekti. Kjo vler\u00eb mund t\u00eb gjendet vet\u00ebm n\u00eb parimin e vetvullnetit. Andaj objekti i v\u00ebrtet\u00eb i vler\u00ebsimit moral \u00ebsht\u00eb vullneti i mir\u00eb, por jo i mir\u00eb sipas asaj \u00e7ka shkakton ose arrin, por ekskluzivisht me dashjen e kulluar a priori, dometh\u00ebn\u00eb, e t\u00eb mir\u00ebs n\u00eb vetvete. \u00c7far\u00ebdo interferimi nga jasht\u00eb p\u00ebr t\u00eb arritur q\u00ebllimin \u00ebsht\u00eb heteronomi, \u00ebsht\u00eb di\u00e7ka e huaj, ligj\u00ebsi q\u00eb na privon nga p\u00ebrgjegj\u00ebsia, t\u00eb cil\u00ebn si qenie racionale duhet ta kemi. Vet\u00ebm at\u00ebher\u00eb, konsideron Kant-i, kur t\u00eb jemi t\u00eb lir\u00eb nga \u00e7do autoritet, kur t\u00eb krijojm\u00eb vendime dhe t\u00eb zgjedhim detyra, mund ta meritojm\u00eb aprovimin moral. Duke theksuar detyr\u00ebn si t\u00eb vetmen form\u00eb n\u00eb t\u00eb cil\u00ebn \u00ebsht\u00eb e mundur veprimtaria morale, Kant-i e radikalizon rolin e etik\u00ebs. Jo p\u00ebr shkak t\u00eb m\u00ebshir\u00ebs, dashuris\u00eb, prirjes, por p\u00ebr shkak ekskluzivisht t\u00eb detyr\u00ebs mund t\u00eb kryhen ekskluzivisht veprat morale. Sipas tij, ndjenja e detyr\u00ebs p\u00ebrkthehet n\u00eb respekt ose ndjenj\u00eb morale, e vetmja ndjenj\u00eb jo e nxitur nga nj\u00eb p\u00ebrfytyrim empirik, por nga p\u00ebrfytyrimi a priori i ligjit moral.<\/p>\n

Kant-i, pik\u00ebrisht p\u00ebr k\u00ebt\u00eb, mendon se moraliteti \u00ebsht\u00eb kushti i vet\u00ebm q\u00eb qeniet racionale t\u00eb mund t\u00eb jen\u00eb q\u00ebllim n\u00eb vevete dhe q\u00eb t\u00eb mund t\u2019i p\u00ebrkasin mbret\u00ebris\u00eb s\u00eb q\u00ebllimeve. Ai mendon se dinjiteti si karakteristik\u00eb morale dhe humane mund t\u00eb p\u00ebrcaktohet vet\u00ebm nga po k\u00ebto kondita. P\u00ebr k\u00ebt\u00eb \u201c(…) autonomia \u00ebsht\u00eb, pra, themeli i dinjitetit t\u00eb natyr\u00ebs njer\u00ebzore, e t\u00eb \u00e7do qenie racionale\u201d (I. Kant, Kritika e gjykimit). Gjith\u00eb kjo duhet ta ket\u00eb si pjes\u00eb inerente edhe lirin\u00eb.<\/p>\n

Liris\u00eb si koncept, por edhe si dimension, Kant-i i b\u00ebri nj\u00eb trajtim shum\u00eb t\u00eb ve\u00e7ant\u00eb dhe skematik. \u00c7do qenie racionale po nuk u bazua n\u00eb iden\u00eb e liris\u00eb, e shumta q\u00eb do t\u00eb arrij\u00eb do t\u00eb jet\u00eb nj\u00eb imperativ hipotetik, ku ne p\u00ebr veprimet tona do t\u00eb kemi si q\u00ebllim finalitetin dhe assesi si q\u00ebllim\u00ebsi t\u00eb jet\u00eb e mira me predispozita universale. Po qe se subjekti nuk do t\u00eb ket\u00eb liri n\u00eb veprimet e veta, at\u00ebher\u00eb do t\u00eb jet\u00eb e pamundur q\u00eb ato veprime t\u00eb merren si rregulla apo parime morale me karakter normativ universal. Ai pohon se: \u201c…vullneti i qenieve racionale mund t\u00eb jet\u00eb nj\u00eb vullnet i saj vetjak vet\u00ebm n\u00ebn iden\u00eb e liris\u00eb dhe kjo duhet t\u2019i atribuohet, n\u00ebn aspektin praktik t\u00eb gjitha qenieve racionale\u201d (ibid.). P\u00ebr k\u00ebt\u00eb Kant-i shpjegon se pse liria \u00ebsht\u00eb dimensioni fundamental p\u00ebr veprimtarin\u00eb e subjektit. Liria \u00ebsht\u00eb nj\u00eb ide q\u00eb i p\u00ebrket realitetit objektv dhe si e till\u00eb \u00ebsht\u00eb e pakapshme me an\u00eb t\u00eb intuit\u00ebs. Liria \u00ebsht\u00eb dimension metafizik dhe si e till\u00eb mund t\u00eb kuptohet vet\u00ebm n\u00ebp\u00ebrmes arsyes q\u00eb \u00ebsht\u00eb e vet\u00ebdijshme p\u00ebr ve\u00e7orit\u00eb e saj. N\u00eb k\u00ebt\u00eb kuptim, \u201c…koncepti i liris\u00eb nuk mund t\u00eb p\u00ebrfytyroj\u00eb ndonj\u00eb fenomen, por vet\u00ebm sendin n\u00eb vetvete q\u00eb nuk \u00ebsht\u00eb dh\u00ebn\u00eb n\u00eb intut\u00eb\u201d (G. Deleuxe, Filozofia kritike e Kantit).<\/p>\n

Liria duhet t\u00eb pranohet ashtu si\u00e7 \u00ebsht\u00eb dhe si e till\u00eb ajo \u00ebsht\u00eb postulati i par\u00eb moral. P\u00ebr Kant-in, postulati i dyt\u00eb moral \u00ebsht\u00eb pavdek\u00ebsia. Rruga e arsyetimit, nga e cila Kant-i u nis p\u00ebr t\u00eb p\u00ebrkufizuar pavdek\u00ebsin\u00eb, fillon me konceptin e tij p\u00ebr t\u00eb mir\u00ebn supreme. Megjith\u00ebse, virtyti \u00ebsht\u00eb nj\u00eb e mir\u00eb supreme, ne si qenie racionale jemi plot\u00ebsisht t\u00eb k\u00ebnaqur vet\u00ebm kur arrihet nj\u00eb paraleliz\u00ebm midis virtytit dhe lumturis\u00eb. Kant-i k\u00ebmb\u00ebngul, se ligji moral na drejton t\u00eb veprojm\u00eb n\u00eb nj\u00eb m\u00ebnyr\u00eb, jo q\u00eb t\u00eb b\u00ebhemi t\u00eb lumtur, por q\u00eb veprimet tona t\u00eb jen\u00eb t\u00eb drejta. N\u00eb qoft\u00eb se ne do t\u00eb jemi n\u00eb kufijt\u00eb e p\u00ebrvoj\u00ebs njer\u00ebzore t\u00eb k\u00ebsaj bote, do t\u00eb duket e pamundur t\u00eb arrihet e mira supreme n\u00eb t\u00ebr\u00eb plot\u00ebnin\u00eb e saj. Nd\u00ebrkoh\u00eb q\u00eb ligji moral na k\u00ebrkon q\u00eb t\u00eb shkojm\u00eb drejt s\u00eb mir\u00ebs supreme dhe kjo n\u00ebnkupton nj\u00eb progres t\u00eb pap\u00ebrcaktuar drejt k\u00ebtij ideali. Univesi moral, po ashtu qeniet racionale i detyron q\u00eb ta p\u00ebrkufizojn\u00eb ekzistenc\u00ebn e Zotit, si baz\u00eb p\u00ebr lidhjen e domosdoshme q\u00eb duhet t\u00eb vendoset midis virtytit dhe lumturis\u00eb. P\u00ebrderisa ne, t\u00eb nisur nga koncepti i s\u00eb mir\u00ebs supreme arrijm\u00eb n\u00eb p\u00ebrfundimin, se virtyti dhe lumturia duhet t\u00eb shkojn\u00eb s\u00eb bashku, duhet t\u00eb p\u00ebrkufizojm\u00eb; \u201cekzistenc\u00ebn e nj\u00eb shkaku p\u00ebr t\u00eb gjith\u00eb natyr\u00ebn n\u00eb t\u00eb cil\u00ebn p\u00ebrfshihet baza e k\u00ebsaj lidhjeje dhe pik\u00ebrisht harmonia e plot\u00eb nd\u00ebrmjet lumturis\u00eb dhe moralit\u201d (I. Kant, Kritika e mendjes s\u00eb kulluar). Sipas k\u00ebsaj \u00ebsht\u00eb moralisht e domosdoshme t\u00eb pohojm\u00eb ekzistenc\u00ebn e Zotit.<\/p>\n

Kjo nuk do t\u00eb thot\u00eb q\u00eb nuk mund t\u00eb kemi moral pa besim, sepse Kant-i tashm\u00eb ka treguar q\u00eb, nj\u00eb njeri mund t\u2019i dalloj\u00eb detyrat e tij morale pa njohur iden\u00eb e Zotit, dhe q\u00eb ai duhet t\u2019i bindet ligjit thjesht p\u00ebr respekt t\u00eb ligjit, p\u00ebr hir t\u00eb detyr\u00ebs. Apo si\u00e7 thoshte edhe stoiku Epikteti kur ju drejtohej zotave; \u201cJu mund t\u2019i v\u00ebni pranga k\u00ebmb\u00ebs time, por as vet\u00eb Zeusi nuk mund t\u00eb ma marr\u00eb m\u00eb t\u00eb mir\u00ebn, vullnetin tim t\u00eb lir\u00eb\u201d. Prandaj, Kant-i, pohon se: \u201cP\u00ebrmes ides\u00eb t\u00eb s\u00eb mir\u00ebs supreme si nj\u00eb objekt dhe q\u00ebllim final i arsyes s\u00eb past\u00ebr praktike, ligjet morale na \u00e7ojn\u00eb drejt besimit, q\u00eb do t\u00eb thot\u00eb t\u2019i njoh\u00ebsh t\u00eb gjitha detyrat si urdhra t\u00eb shenjt\u00eb dhe jo si detyrime, q\u00eb duken jo si urdhra t\u00eb vullnetit t\u00eb huaj, por si ligje themelore, q\u00eb mbajn\u00eb lirin\u00eb n\u00eb vetvete, t\u00eb cil\u00ebt duhet par\u00eb n\u00ebn komand\u00ebn e nj\u00eb qenieje supreme, sepse ajo \u00ebsht\u00eb e vetmja q\u00eb \u00ebsht\u00eb e p\u00ebrsosur moralisht dhe n\u00eb t\u00eb nj\u00ebjt\u00ebn koh\u00eb me nj\u00eb vullnet t\u00eb plotfuqish\u00ebm, n\u00ebp\u00ebrmjet t\u00eb cilit ne shpresojm\u00eb t\u00eb fitojm\u00eb t\u00eb mir\u00ebn supreme, t\u00eb cil\u00ebn ligji moral e b\u00ebn at\u00eb detyr\u00ebn ton\u00eb dhe objekt t\u00eb sjelljeve tona\u201d (ibid.).<\/p>\n

Prandaj, metafizika e zakoneve, apo liria etike metafizike mund t\u00eb buroj\u00eb, jo nga ndonj\u00eb autoritet i jasht\u00ebm, por nga arsyeja natyrore. Racionaliteti a priori \u00ebsht\u00eb kushti i vet\u00ebm dhe p\u00ebrfundimtar, i cili mund\u00ebson q\u00eb nj\u00eb veprim t\u00eb jet\u00eb moral, por gjithnj\u00eb duke pasur si bazament lirin\u00eb dhe vullnetin e mir\u00eb. Pa k\u00ebto predispozita veprimi mund edhe t\u00eb jet\u00eb i moralsh\u00ebm, por assesi nuk mund t\u00eb shnd\u00ebrrohet n\u00eb nj\u00eb rregull moral m\u00eb karakter universal. P\u00ebr k\u00ebt\u00eb morali kantian \u00ebsht\u00eb nj\u00eb zgjatim i liris\u00eb dhe si i till\u00eb \u00ebsht\u00eb edhe bazament i r\u00ebnd\u00ebsish\u00ebm n\u00eb veprimtarin\u00eb njer\u00ebzore. Ajo \u00e7ka neve na b\u00ebn subjekt (individum) \u00ebsht\u00eb racionaliteti yn\u00eb, dhe t\u00eb jesh subjekt, apo qenie racionale, n\u00ebnkupton nj\u00eb q\u00ebllim n\u00eb vetvete. Po ta parafrazojm\u00eb Kant-in, kusht i pavar\u00ebsis\u00eb s\u00eb vullnetit t\u00eb mir\u00eb \u00ebsht\u00eb liria, e cila \u00ebsht\u00eb kushti i lumturis\u00eb s\u00eb \u00e7do individi.<\/p>\n

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Ekskurs mbi vullnetin e lir\u00eb n\u00eb filozofin\u00eb e Immanuel Kant-it Q\u00eb n\u00eb fillim t\u00eb seksionit t\u00eb par\u00eb t\u00eb librit t\u00eb tij, Themelimi i zakoneve shoq\u00ebrore, Kant-i \u00a0tregon se:\u00a0\u201c(…) vullneti i mir\u00eb duket si kushti themelor p\u00ebr ta b\u00ebr\u00eb nj\u00eb qenie t\u00eb denj\u00eb p\u00ebr lumturi\u201d\u00a0(f. 170). Me k\u00ebt\u00eb Kant-i m\u00ebton t\u00eb tregoj\u00eb se vullneti \u00ebsht\u00eb element […]<\/p>","protected":false},"author":266,"featured_media":10466,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[1883,1884],"ppma_author":[733],"class_list":["post-3993","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-uncategorized","tag-immanuel-kant","tag-vullneti-i-lire"],"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\/3993","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=3993"}],"version-history":[{"count":3,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/3993\/revisions"}],"predecessor-version":[{"id":10467,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/3993\/revisions\/10467"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/media\/10466"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/media?parent=3993"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/categories?post=3993"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/tags?post=3993"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/ppma_author?post=3993"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}