{"id":4005,"date":"2017-02-19T15:10:29","date_gmt":"2017-02-19T13:10:29","guid":{"rendered":"https:\/\/sbunker.org\/?p=4005"},"modified":"2025-01-10T15:14:40","modified_gmt":"2025-01-10T13:14:40","slug":"librat-jane-te-rrezikshem","status":"publish","type":"post","link":"https:\/\/sbunker.org\/sr\/kritike\/librat-jane-te-rrezikshem\/","title":{"rendered":"Librat jan\u00eb t\u00eb rreziksh\u00ebm"},"content":{"rendered":"
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S\u00ebmundje ngjit\u00ebse, helm dhe nxitje. Ideja se librat jan\u00eb t\u00eb rreziksh\u00ebm ka nj\u00eb histori t\u00eb gjat\u00eb, dhe ajo p\u00ebrmban nj\u00eb thelb t\u00eb s\u00eb v\u00ebrtet\u00ebs.<\/p>\n<\/div>\n

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N\u00eb universitetet rreth bot\u00ebs, student\u00ebt po deklarojn\u00eb se leximi i librave mund t\u2019i trondis\u00eb ata deri n\u00eb pik\u00ebn ku bien n\u00eb depresion, traumatizohen apo edhe kan\u00eb mendime vet\u00ebvras\u00ebse. Disa tregojn\u00eb sesi romani\u00a0Zonja Dalloway [Mrs Dalloway]<\/em>\u00a0(1925) i Virginia Woolf, n\u00eb t\u00eb cilin ndodh nj\u00eb vet\u00ebvrasje, mund t\u00eb nxis\u00eb mendime vet\u00ebvras\u00ebse tek ata q\u00eb jan\u00eb t\u00eb predispozuar ndaj vet\u00ebl\u00ebndimit. T\u00eb tjer\u00eb ngulmojn\u00eb sesi\u00a0Gatsby i Madh [The Great Gatsby]\u00a0<\/em>(1925) i F. Scott Fizgerald, me ngjyrimet e tij t\u00eb dhun\u00ebs bashk\u00ebshkortore, mund t\u00eb nxis\u00eb kujtime t\u00eb dhimbshme t\u00eb dhun\u00ebs sht\u00ebpiake. Madje edhe tekstet klasike t\u00eb lashta, si\u00e7 pohojn\u00eb student\u00ebt, mund t\u00eb jen\u00eb t\u00eb rrezikshme: n\u00eb Columbia University n\u00eb New Jork, student\u00ebt aktivist\u00eb k\u00ebrkuan q\u00eb Metamorfozave t\u00eb Ovidit t\u2019i bashk\u00ebngjitej nj\u00eb v\u00ebrejtje mbi baz\u00ebn se \u2018p\u00ebrshkrimet e gjalla t\u00eb p\u00ebrdhunimit\u2019 do t\u00eb mund t\u00eb nxisnin nd\u00ebr student\u00eb nj\u00eb ndjenj\u00eb pasigurie dhe dob\u00ebsie.<\/p>\n

Me gjas\u00eb, kjo \u00ebsht\u00eb hera e par\u00eb n\u00eb histori q\u00eb vet\u00eb lexuesit e rinj po k\u00ebrkojn\u00eb mbrojtje nga p\u00ebrmbajtja shqet\u00ebsuese e teksteve t\u00eb m\u00ebsimit, por megjithat\u00eb t\u00eb lexuarit \u00ebsht\u00eb par\u00eb si k\u00ebrc\u00ebnim p\u00ebr sh\u00ebndetin mendor p\u00ebr mij\u00ebra vjet. N\u00eb p\u00ebrputhje me etosin paternalist t\u00eb Greqis\u00eb s\u00eb lasht\u00eb, Sokrati thoshte se shumica e njer\u00ebzve nuk do t\u00eb mund ta p\u00ebrballonin tekstin e shkruar m\u00eb vete. Ai trembej se p\u00ebr shum\u00eb prej njer\u00ebzve \u2013 posa\u00e7\u00ebrisht p\u00ebr t\u00eb paedukuarit \u2013 leximi mund t\u00eb shkaktoj\u00eb \u00e7oroditje dhe \u00e7orientim moral po qe se lexuesi nuk \u00ebsht\u00eb k\u00ebshilluar prej dikujt q\u00eb ka men\u00e7uri. N\u00eb dialogun e Platonit t\u00eb quajtur\u00a0Fedri [Phaedrus<\/em>], t\u00eb shkruar m\u00eb 360 p.e.s., Sokrati paralajm\u00ebronte se besimi mbi fjal\u00ebn e shkruar do t\u00eb mund t\u00eb dob\u00ebsonte kujtes\u00ebn e individ\u00ebve, dhe t\u00eb m\u00ebnjanoj\u00eb nga ta p\u00ebrgjegj\u00ebsin\u00eb e t\u00eb kujtuarit. Sokrati p\u00ebrdori fjal\u00ebn greke pharmakon \u2013 \u2018ila\u00e7\u2019 [drug] \u2013 si metafor\u00eb p\u00ebr t\u00eb shkruarit, duke p\u00ebr\u00e7uar k\u00ebshtu paradoksin se t\u00eb lexuarit mund t\u00eb jet\u00eb sh\u00ebrim, por ka shum\u00eb t\u00eb ngjar\u00eb t\u00eb jet\u00eb helm. P\u00ebr shekuj me radh\u00eb, alarmist\u00ebt do t\u00eb p\u00ebrs\u00ebrisin paralajm\u00ebrimin e tij se teksti \u00ebsht\u00eb i ngjash\u00ebm me nj\u00eb l\u00ebnd\u00eb toksike.<\/p>\n

Shum\u00eb mendimtar\u00eb grek\u00eb dhe romak\u00eb ndanin brengat me Sokratin. Paralajm\u00ebrimet p\u00ebr nxitje u nxor\u00ebn n\u00eb shekullin e tret\u00eb p.e.s. nga dramaturgu grek Menanderi, i cili deklaronte se vet\u00eb akti i t\u00eb lexuarit do t\u00eb kishte efekt shkat\u00ebrrues mbi grat\u00eb. Menanderi besonte se grat\u00eb vuajn\u00eb nga emocione t\u00eb forta dhe mendje t\u00eb dob\u00ebta. Prandaj, ai ngulmonte q\u00eb \u2018t\u2019i m\u00ebsosh nj\u00eb gruaje shkrim-lexim\u2019 ishte po aq keq sa \u2018t\u00eb ushqesh nj\u00eb gjarp\u00ebr t\u00eb lig me edhe m\u00eb shum\u00eb helm\u2019.<\/p>\n

N\u00eb vitin 65, filozofi stoik romak Seneka k\u00ebshillonte se \u2018t\u00eb lexuarit e shum\u00eb librave \u00ebsht\u00eb shp\u00ebrqendrim\u2019 q\u00eb e l\u00eb lexuesin \u2018t\u00eb \u00e7orientuar dhe t\u00eb dob\u00ebt\u2019. P\u00ebr Senek\u00ebn, problemi nuk q\u00ebndronte te p\u00ebrmbajtja e nj\u00eb teksti t\u00eb caktuar, por te efektet e paparashikueshme psikologjike prej t\u00eb lexuarit t\u00eb shfrenuar. \u2018Ki kujdes,\u2019 paralajm\u00ebronte ai, \u2018se mos t\u00eb lexuarit e shum\u00eb autor\u00ebve dhe librave t\u00eb t\u00eb gjitha llojeve, ka prirje q\u00eb t\u00eb t\u00eb b\u00ebj\u00eb diskursiv dhe t\u00eb pasigurt.\u2019<\/p>\n

N\u00eb Mesjet\u00eb, pasojat potencialisht t\u00eb d\u00ebmshme t\u00eb tekstit u b\u00ebn\u00eb tem\u00eb e p\u00ebrs\u00ebritur e demonologjis\u00eb s\u00eb krishter\u00eb. Sipas ekspertit t\u00eb fjal\u00ebs s\u00eb lir\u00eb n\u00eb Universitetin e Washingtonit, Haig Bosmajian, autorit t\u00eb\u00a0T\u00eb Djeg\u00ebsh Libra [Burning Books]<\/em>\u00a0(2006), tekstet t\u00eb cilat sfidonin doktrin\u00ebn e Kish\u00ebs u denoncuan si l\u00ebnd\u00eb helmuese me pasoja shkat\u00ebrruese p\u00ebr trupin dhe shpirtin. T\u00eb lexuarit pa mbikqyrje mund t\u00eb ishte herezi, trembej k\u00ebshtu Kisha, dhe tekstet blasfemike, sikurse\u00a0Talmudi\u00a0<\/em>hebre, u d\u00ebrguan p\u00ebr t\u2019u djegur ose \u2018u metaforizuan n\u00eb gjarp\u00ebrinj vdekjeprur\u00ebs, murtaj\u00eb, dhe kalbje.\u2019<\/p>\n

Reprezentimi i t\u00eb lexuarit si medium p\u00ebrmes t\u00eb cilit lexuesit b\u00ebhen psikologjikisht t\u00eb \u00e7orientuar dhe moralisht t\u00eb kontaminuar, vazhdoi t\u00eb influenconte kultur\u00ebn letrare p\u00ebrgjat\u00eb secil\u00ebs epok\u00eb historike. M\u00eb 1533, Thomas More, ish Kancelari i Lart\u00eb i Anglis\u00eb dhe kund\u00ebrshtar i ashp\u00ebr i Reformimit Protestan, denonconte publikimin e teksteve t\u00eb shkruar prej teolog\u00ebve t\u00eb till\u00eb si William Tyndale (1494-1536) si \u2018helme vdekjeprur\u00ebse\u2019 q\u00eb k\u00ebrc\u00ebnonin t\u00eb infektonin lexuesin me \u2018murtaj\u00ebn e tyre ngjit\u00ebse\u2019. P\u00ebrgjat\u00eb shekujve XVII dhe XVIII, terma t\u00eb till\u00eb si \u2018helm moral\u2019 dhe \u2018helm letrar\u2019 p\u00ebrdoreshin shpesh p\u00ebr t\u00eb t\u00ebrhequr v\u00ebmendjen ndaj fuqis\u00eb s\u00eb fjal\u00ebs s\u00eb shkruar p\u00ebr t\u00eb kontaminuar trupin.<\/p>\n

Me shfaqjen e romanit n\u00eb periudh\u00ebn e hershme moderne, rreziqet e parashtruara prej t\u00eb lexuarit ndaj gjendjes mendore t\u00eb lexuesit, u b\u00ebn\u00eb burim i zakonsh\u00ebm i frik\u00ebs. Kritik\u00ebt e romanit deklaronin se lexuesit rrezikonin q\u00eb t\u00eb humbnin sensin e realitetit dhe si pasoj\u00eb t\u00eb b\u00ebheshin t\u00eb preksh\u00ebm ndaj s\u00ebmundjeve serioze mendore.<\/p>\n

Eseisti anglez Samuel Johnson pohonte se realizmi i fiksionit, e n\u00eb ve\u00e7anti prirjet e tij p\u00ebr t\u2019u marr\u00eb me \u00e7\u00ebshtjet e jet\u00ebs s\u00eb p\u00ebrditshme, kishte pasoja djall\u00ebzore. Duke shkruar n\u00eb vitin 1750, ai paralajm\u00ebronte se \u2018vrojtimi i sakt\u00eb i bot\u00ebs s\u00eb gjall\u00eb\u2019 \u00ebsht\u00eb edhe m\u00eb i rreziksh\u00ebm se \u2018romancat heroike\u2019 pararend\u00ebse. Pse? Sepse, meq\u00eb merret drejtp\u00ebrdrejt me p\u00ebrvoj\u00ebn e lexuesve, kishte fuqin\u00eb p\u00ebr t\u00eb ndikuar mbi ta. Ajo q\u00eb e tranzonte Johnson-in ishte q\u00eb let\u00ebrsia realiste e cila i drejtohej rinis\u00eb s\u00eb ndikueshme d\u00ebshtonte q\u00eb t\u2019u ofronte atyre udh\u00ebzime morale. Ai e kritikonte fiksionin romantik p\u00ebr p\u00ebrzierjen e cil\u00ebsive \u2018t\u00eb mira dhe t\u00eb k\u00ebqija\u2019 t\u00eb personazheve pa u treguar lexuesve se cilat duhet t\u2019i ndjekin.<\/p>\n

Nxitja e sjelljes imitative jofunksionale p\u00ebrbente nj\u00eb rrezik t\u00eb ve\u00e7ant\u00eb ndaj virtytit t\u00eb grave. Filozofi Jean-Jacques Rousseau, duke shkruar n\u00eb romanin e tij\u00a0Julie<\/em>\u00a0(1761), paralajm\u00ebronte se qysh n\u00eb momentin q\u00eb nj\u00eb grua hap nj\u00eb roman \u2013 \u00e7far\u00ebdo romani \u2013 dhe \u2018guxon q\u00eb t\u00eb lexoj\u00eb nj\u00eb faqe t\u00eb vetme\u2019, ajo \u2018\u00ebsht\u00eb nj\u00eb vajz\u00eb e degraduar\u2019.<\/p>\n

Duke vazhduar n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb,\u00a0The Lady\u2019s Magazine<\/em>\u00a0e vitit 1780 paralajm\u00ebronte se roman\u00ebt ishin \u2018motor\u00eb t\u00eb fuqish\u00ebm me t\u00eb cil\u00ebt josh\u00ebsi sulmon zemr\u00ebn fem\u00ebrore\u2019. Romanet p\u00ebr t\u00eb cilat b\u00ebhet fjal\u00eb ishin, sigurisht, bestseller\u00eb t\u00eb famsh\u00ebm si\u00a0Pamela<\/em>\u00a0e Samuel Richardson-it; apo,\u00a0Virtyti i Shp\u00ebrblyer [Virtue Rewarded]<\/em>\u00a0(1740) p\u00ebr nj\u00eb djalosh 15 vje\u00e7ar q\u00eb i reziston joshjes dhe p\u00ebrdhunimit, dhe q\u00eb n\u00eb fund shp\u00ebrblehet me martes\u00eb. Ata q\u00eb l\u00ebshonin paralajm\u00ebrime t\u00eb tilla nuk kishin dyshim se meq\u00eb lexueset qen\u00eb posa\u00e7\u00ebrisht t\u00eb prir\u00eb ndaj ngritjeve t\u00eb fuqishme emocionale, ato rrezikonin q\u00eb t\u00eb kaploheshin prej pasioneve t\u00eb shfrenuara seksuale.<\/p>\n

Romanet qen\u00eb fokus i nj\u00eb paniku moral n\u00eb Anglin\u00eb e shekullit XVIII, ku u kritikuan p\u00ebr nxitje t\u00eb traumave dhe \u00e7rregullimeve mendore si individuale, ashtu edhe kolektive. N\u00eb fund t\u00eb shekullit XVIII termat si \u2018epidemi leximi\u2019 dhe \u2018mani leximi\u2019 sh\u00ebrbyen p\u00ebr t\u00eb p\u00ebrshkruar dhe p\u00ebr t\u00eb d\u00ebnuar shp\u00ebrndarjen e kultur\u00ebs s\u00eb rrezikshme t\u00eb t\u00eb lexuarit t\u00eb shfrenuar.<\/p>\n

Reprezentimi i leximit n\u00eb mas\u00eb si nj\u00eb \u2018ngjitje djall\u00ebzore\u2019 shpesh shihej n\u00eb lidhje me pamjen e sjelljeve destruktive t\u00eb paarsyeshme. Shp\u00ebrfaqja m\u00eb alarmante e epidemis\u00eb s\u00eb leximit ishte potenciali i saj p\u00ebr t\u00eb nxitur akte t\u00eb vet\u00ebl\u00ebndimit, duke p\u00ebrfshir\u00eb vet\u00ebvrasjen mes t\u00eb rinjve t\u00eb ndikuesh\u00ebm. Romani\u00a0Vuajtjet e djaloshit Werther [The Sorrows of Young Werther]<\/em>\u00a0(1774) t\u00eb Johann Wolfgang von Goethe-s \u2013 nj\u00eb tregim p\u00ebr nj\u00eb dashuri t\u00eb pashp\u00ebrblyer q\u00eb \u00e7on drejt nj\u00eb akti t\u00eb vet\u00ebshkat\u00ebrrimit \u2013 u d\u00ebnua gj\u00ebr\u00ebsisht p\u00ebr nxitje t\u00eb nj\u00eb vale vet\u00ebvrasjesh t\u00eb ngjashme n\u00eb t\u00eb dy an\u00ebt e Atlantikut.<\/p>\n

Edhe pse k\u00ebto pohime nuk kishin fort baz\u00eb n\u00eb realitet, ato gjeten mb\u00ebshtetje n\u00eb vepr\u00ebn e teologut Charles Moore, i cili botoi nj\u00eb studim t\u00eb madh prej dy v\u00ebllimesh,\u00a0Nj\u00eb k\u00ebrkim i plot\u00eb n\u00eb \u00e7\u00ebshtjen e vet\u00ebvrasjes [ A Full Inquiry into the Subject of Suicide]<\/em>(1790). N\u00eb k\u00ebt\u00eb kritik\u00eb dhe analiz\u00eb, Moore supozonte se Werther-i qe p\u00ebrgjegj\u00ebs p\u00ebr nxitje t\u00eb nj\u00eb val\u00eb vet\u00ebvrasjesh mes shum\u00eb prej lexuesve t\u00eb tij t\u00eb rinj. P\u00ebrkund\u00ebr munges\u00ebs s\u00eb d\u00ebshmive empirike, studimi i Moore ndihmoi q\u00eb t\u00eb krijohej nj\u00eb tradit\u00eb q\u00eb do t\u00eb asocionte t\u00eb lexuarit e fiksionit romantik me akte t\u00eb vet\u00ebl\u00ebndimit. P\u00ebrfshirja q\u00eb i b\u00ebri Werther-it n\u00eb literatur\u00ebn \u2018shkencore\u2019 mbi vet\u00ebvrasjen, sh\u00ebrbeu si trash\u00ebgimi mbi t\u00eb cil\u00ebn do t\u00eb bazoheshin shum\u00eb t\u00eb tjer\u00eb.<\/p>\n

Studimi masiv prej gjasht\u00eb v\u00ebllimesh,\u00a0Sistem i T\u00ebr\u00ebsish\u00ebm i Policis\u00eb Mjek\u00ebsore [A System of Complete Medical Police]<\/em>, i botuar nga mjeku gjerman Johann Peter Frank prej 1779 deri m\u00eb 1819, ravij\u00ebzonte nj\u00eb rishikim gjith\u00ebp\u00ebrfshir\u00ebs mbi problemin e vet\u00ebvrasjes. Nd\u00ebr shkaqe t\u00eb shumta t\u00eb vet\u00ebvrasjes, Frank listonte \u2018ireligjiziotetin, shthurjen, dhe p\u00ebrtacin\u00eb, luksin e tepruar dhe mjerimin e pam\u00ebsuar q\u00eb e shoq\u00ebron at\u00eb, por ve\u00e7an\u00ebrisht t\u00eb lexuarit e romaneve helmuese\u2019 sikurse Werther, q\u00eb paraqiste vet\u00ebvrasjen si \u2018shfaqje heroike t\u00eb p\u00ebrbuzjes p\u00ebr pun\u00ebt e k\u00ebsaj toke\u2019.<\/p>\n

N\u00eb fundin e shekullit XVIII dhe fillimin e shekullin e XIX, njer\u00ebzit thirreshin n\u00eb shkenc\u00eb p\u00ebr t\u00eb legjitimuar paraljm\u00ebrimet e sh\u00ebndetit lidhur me t\u00eb lexuarit. N\u00eb\u00a0K\u00ebrkime Mjek\u00ebsore dhe Vrojtime Mbi S\u00ebmundjet e Mendjes [Medical Inquiries and Observations Upon the Diseases of the Mind]<\/em>\u00a0(1812) \u2013 teksti i par\u00eb amerikan mbi psikiatrin\u00eb \u2013 Benjamin Rush, nj\u00ebri prej baballar\u00ebve t\u00eb Sheteve t\u00eb Bashkuara, v\u00ebrente se shit\u00ebsit e librave qen\u00eb ve\u00e7an\u00ebrisht t\u00eb ndjesh\u00ebm ndaj marrosjeve mendore. Duke i rimodeluar n\u00eb gjuh\u00ebn e psikiatris\u00eb paralajm\u00ebrimet e lashta t\u00eb Senek\u00ebs, Rush-i raportonte se librashit\u00ebsit qen\u00eb t\u00eb prir\u00eb ndaj s\u00ebmundjeve mendore sepse profesioni i tyre k\u00ebrkonte \u2018tranzicionin e shpesht\u00eb dhe t\u00eb shpejt\u00eb t\u00eb mendjes nga nj\u00eb subjekt n\u00eb tjetrin\u2019.<\/p>\n

Nj\u00eb nga pasojat e shfaqjes s\u00eb publikut n\u00eb mas\u00eb t\u00eb lexuesve n\u00eb shekullin e XIX, qe shtimi i paralajm\u00ebrimeve rreth pasojave t\u00eb rrezikshme mjek\u00ebsore dhe morale t\u00eb let\u00ebrsis\u00eb popullore. N\u00eb 1851, filozofi gjerman Arthur Schopenhauer p\u00ebrshkruante \u2018librat e k\u00ebqinj\u2019 si \u2018helm intelektual\u2019, meq\u00eb \u2018e shkat\u00ebrronin mendjen\u2019:\u00a0Der Bastard<\/em>\u00a0(1826) i Karl Spindler-it,\u00a0Godolphin<\/em>\u00a0(1833) i Edward Lytton Bulwer-it,\u00a0Les Mysteres de Paris<\/em>\u00a0(1843) i Eugene Sue, t\u00eb gjith\u00eb dukej s\u00eb paraqisnin rrezik. Ishte vet\u00eb popullariteti i k\u00ebtyre romaneve q\u00eb t\u00ebrbonte Schopenhauer-in. Ai asocionte popullaritetin me uljen e shijeve kulturore, t\u00eb cilat nga ana e tyre kishin pasoja toksike mbi mendjen.<\/p>\n

Gjat\u00eb shekullit XIX, kritik\u00ebt konservativ\u00eb t\u00eb let\u00ebrsis\u00eb popullore pohonin shpesh se lexuesit po infektoheshin drejtp\u00ebrdrejt nga sentimentet t\u00eb cilat po i thithnin p\u00ebrmes leximit t\u00eb romanit. Modeli i ngjitjes nuk ishte thjesht metaforik: thithja e ndot\u00ebsve pasqyrohej jo vet\u00ebm si vep\u00ebr mendore por edhe aso fizike. Nga kjo perspektiv\u00eb, sentimenti do t\u00eb mund t\u00eb merrej si nj\u00eb e ftohur e zakonshme dhe n\u00eb shum\u00eb raste, do t\u00eb mund t\u00eb \u00e7onte te nj\u00eb s\u00ebmundje morale traumatike ose madje te nj\u00eb gjendjeje q\u00eb p\u00ebrfundonte me aktin fizik t\u00eb vet\u00ebshkat\u00ebrrimit. Edhe pse i shkruar n\u00eb 1774, Werther vazhdoi t\u00eb faj\u00ebsohej p\u00ebr nxitjen e lexuesve t\u00eb rinj t\u00eb ndikuesh\u00ebm p\u00ebr t\u00eb b\u00ebr\u00eb vet\u00ebvrasje, deri n\u00eb fund t\u00eb shekullit XIX.<\/p>\n

Gjat\u00eb pjes\u00ebs s\u00eb dyt\u00eb t\u00eb epok\u00ebs Viktoriane, medikalizimi dhe moralizimi i leximit k\u00ebrkonte nj\u00eb vrull t\u00eb ri si p\u00ebrgjigje ndaj p\u00ebrhapjes dramatike t\u00eb t\u00eb ashtuquajtur\u00ebve romane sensacionale, duke filluar me spektakolarin dhe shkat\u00ebrrimtarin\u00a0Madame Bovary (1856).\u00a0<\/em>Romani i jasht\u00ebzakonsh\u00ebm i Gustave Flaubert-it ka p\u00ebr personazh gruan e doktorit, q\u00eb ka afera jasht\u00ebmartesore n\u00eb k\u00ebrkim t\u00eb pasionit dhe intensitetit, q\u00eb p\u00ebrfundimisht i marrin jet\u00ebn. Ajo q\u00eb e pasoi k\u00ebt\u00eb kryevep\u00ebr ishte prodhimi masiv i romaneve t\u00eb lira e popullore, q\u00eb thuhej se shkaktonin s\u00ebmundje jo m\u00eb pak serioze sesa ajo e s\u00ebmundjes fizike.<\/p>\n

M\u00eb 1875,\u00a0Shoq\u00ebria e Nju Jorkut p\u00ebr Ndalimin e Vesit [New York Society for the Suppresion of Vice]<\/em>\u00a0nxori nj\u00eb raport t\u00eb shkruar nga moralisti amerikan Anthony Comstock, q\u00eb d\u00ebnonte shp\u00ebrndar\u00ebsit \u2018mendjeholl\u00eb e dinak\u00eb\u2019 t\u00eb materialit t\u00eb turpsh\u00ebm q\u00eb ia kishin \u2018arritur t\u00eb injektonin nj\u00eb virus m\u00eb shkat\u00ebrrues p\u00ebr pafaj\u00ebsin\u00eb dhe past\u00ebrtin\u00eb e rinis\u00eb, sesa \u00e7\u2019mund t\u00eb jen\u00eb shumica e s\u00ebmundjeve vdekjeprur\u00ebse t\u00eb trupit\u2026 Ruani me vigjilenc\u00eb t\u00eb pand\u00ebrprer\u00eb librarit\u00eb tuaja, banjot tuaja, korespondencat dhe shoq\u00ebrit\u00eb e f\u00ebmij\u00ebve dhe sh\u00ebrb\u00ebtor\u00ebve tuaj, se mos i arrin s\u00ebmundja ngjit\u00ebse dhe e plagos \u00ebmb\u00eblsin\u00eb dhe past\u00ebrtin\u00eb n\u00eb sht\u00ebpit\u00eb tuaja,\u2019 k\u00ebshillonte Comstock m\u00ebsuesit dhe gardian\u00ebt.<\/p>\n

Thirrja q\u00eb Comstock-u i b\u00ebnte prind\u00ebrve q\u00eb t\u00eb lexonin letrat e f\u00ebmij\u00ebve dhe t\u00eb mbikqyrnin materialet q\u00eb lexonin nuk qe thjesht nj\u00eb shprehje e manis\u00eb Viktoriane me ndotjen morale. Si avokimi bashk\u00ebkohor p\u00ebr paralajm\u00ebritet nxit\u00ebse, k\u00ebrkesa e Comstock-ut kishte si premis\u00eb t\u00eb saj bindjen se tekstet e dyshimta p\u00ebrfaq\u00ebsonin nj\u00eb k\u00ebrc\u00ebnim serioz p\u00ebr sh\u00ebndetin mendor t\u00eb lexuesit.<\/p>\n

Moralizuesit q\u00eb u trembeshin ndikimeve keqdash\u00ebse t\u00eb teksteve, nxor\u00ebn p\u00ebrfundimin se censura sh\u00ebrbente si ekuivalent funksional i karantin\u00ebs. P\u00ebr shembul m\u00eb 1929, James Douglas, redaktori i\u00a0Sunday Express<\/em>, autor\u00ebt q\u00eb promovonin \u2018degjenerimin\u2019 moral i p\u00ebrshkruante si lebroz\u00eb. Synimi i tij ishte q\u00eb ta detyronte shoq\u00ebrin\u00eb q\u00eb t\u00eb nd\u00ebrmerrte \u2018detyr\u00ebn e spastrimit nga lebra e k\u00ebtyre lebroz\u00ebve\u2019.<\/p>\n

P\u00ebrkund\u00ebr t\u00eb qenit t\u00eb bombarduar nga gjuha e frik\u00ebs, lexuesit injoruan g\u00ebzuesh\u00ebm paralajm\u00ebrimet p\u00ebr shendetin, t\u00eb l\u00ebshuara nga m\u00eb t\u00eb mir\u00ebt prej tyre. P\u00ebrgjat\u00eb t\u00eb shumt\u00ebs s\u00eb epok\u00ebs moderne, njer\u00ebzit anashkaluan censur\u00ebn dhe demonstruan gatishm\u00ebri p\u00ebr t\u2019u nisur n\u00eb udh\u00ebtimin drejt s\u00eb panjohur\u00ebs p\u00ebrmes leximit. Qasja e tyre e mendjehapur drejt leximit ishte inkurajuar prej rrymave radikale humaniste dhe kulturore q\u00eb afirmonin kapacitetin e lexuesve p\u00ebr t\u00eb p\u00ebrfituar prej angazhimit me nj\u00eb gam\u00eb t\u00eb t\u00ebr\u00eb tekstesh.<\/p>\n

Ngritja e tregut n\u00eb mas\u00eb, let\u00ebrsis\u00eb serike jo t\u00eb shtrenjt\u00eb dhe romaneve sensacionale, treguan se moralizuesit viktorian\u00eb nuk mund t\u00eb frenonin k\u00ebrkes\u00ebn publike p\u00ebr fiksion arg\u00ebtues, pa marr\u00eb parasysh paralajm\u00ebrimet p\u00ebr sh\u00ebndetin q\u00eb ata mund t\u00eb nxirrnin. Nd\u00ebrkoh\u00eb, n\u00eb shekullin XXI, \u00ebsht\u00eb vet\u00eb publiku lexues q\u00eb k\u00ebrkon mbrojtje nga efektet shqet\u00ebsuese p\u00ebr shendetin nga t\u00eb lexuarit. Dhe k\u00ebtu q\u00ebndron dallimi.<\/p>\n

Sot, nuk jan\u00eb moralist\u00ebt puritan\u00eb fetar\u00eb por student\u00ebt e universiteteve t\u00eb cil\u00ebt k\u00ebrkojn\u00eb q\u00eb poema e Ovidit do t\u00eb duhej t\u00eb vinte me paralajm\u00ebrim p\u00ebr nxitje. P\u00ebr t\u00eb par\u00ebn her\u00eb n\u00eb karier\u00ebn e tyre, koleg\u00ebt e mi akademik\u00eb raportojn\u00eb se disa prej student\u00ebve t\u00eb tyre po k\u00ebrkojn\u00eb t\u00eb drejt\u00ebn p\u00ebr t\u00eb mos lexuar tekste t\u00eb cilat ata i shohin si personalisht ofenduese apo traumatike. Kjo vet\u00ebdiagnoz\u00eb e dob\u00ebsis\u00eb \u00ebsht\u00eb ndryshe nga thirrja tradicionale p\u00ebr karantin\u00eb morale nga lart. Nj\u00eb her\u00eb e nj\u00eb koh\u00eb, censuruesit paternalist\u00eb infantilizuan publikun lexues duke ngulmuar se leximi i let\u00ebrsis\u00eb p\u00ebrb\u00ebn rrezik serioz p\u00ebr sh\u00ebndetin e tyre. Tash lexuesit e rinj infantilizojn\u00eb vetveten duke ngulmuar se ata dhe bashk\u00ebmoshatar\u00ebt e tyre, duhet t\u00eb mbrohen nga d\u00ebmi q\u00eb shkaktojn\u00eb tekstet e hidhura.<\/p>\n

Kampanja p\u00ebr paraljm\u00ebrime p\u00ebr nxitje p\u00ebrfaq\u00ebson kauz\u00ebn e saj si nj\u00eb p\u00ebrpjekje p\u00ebr t\u00eb mbrojtur t\u00eb c\u00ebnueshmit dhe t\u00eb pafuqishmit prej \u00e7far\u00ebdo efekti potencialisht traumatik dhe t\u00eb d\u00ebmsh\u00ebm t\u00eb t\u00eb lexuarit. Ata q\u00eb e kund\u00ebrshtojn\u00eb ose jan\u00eb indiferent\u00eb ndaj thirrjes p\u00ebr k\u00ebto paralajm\u00ebrime, d\u00ebnohen si bashk\u00ebfajtor\u00eb n\u00eb margjinalizimin e t\u00eb pafuqishm\u00ebve. Paradoksikalisht, censura, e cila dikur sh\u00ebrbente si nj\u00eb instrument p\u00ebr dominim nga ata q\u00eb ishin n\u00eb pushtet, sot \u00ebsht\u00eb rimodeluar si nj\u00eb arm\u00eb q\u00eb mund t\u00eb shkrepet p\u00ebr t\u00eb mbrojtur t\u00eb pafuqishmit prej l\u00ebndimit psikologjik.<\/p>\n

Shpesh, mb\u00ebshtetesit e paralajm\u00ebrimeve p\u00ebr nxitje t\u00ebrheqin v\u00ebmendjen drejt vetvetes dhe vet\u00eb gjendjes s\u00eb tyre mendore dhe ndjenjave. Argumentet e tyre jan\u00eb shum\u00eb m\u00eb shum\u00eb deklarata p\u00ebr vetveten, sesa vler\u00ebsime lidhur me p\u00ebrmbjatjen e tekstit. \u00c7\u2019\u00ebsht\u00eb e v\u00ebrteta, avokuesit e paralajm\u00ebrimeve t\u00eb tilla jan\u00eb t\u00ebr\u00ebsisht indiferent\u00eb ndaj meritave letrare apo p\u00ebrmbajtjes s\u00eb tekstit t\u00eb cilit d\u00ebshirojn\u00eb t\u00eb paralajm\u00ebrojn\u00eb sh\u00ebndetin. Ajo q\u00eb agjiton breng\u00ebn e tyre \u00ebsht\u00eb bindja se, n\u00ebse lexuesit jan\u00eb t\u00eb pap\u00ebrgatitur p\u00ebr p\u00ebrvojat e papritshme dhe t\u00eb pasigurta me t\u00eb cilat ata p\u00ebrballen gjat\u00eb leximit, ata do t\u00eb mund t\u00eb shqet\u00ebsoheshin deri n\u00eb pik\u00ebn e d\u00ebmtimit psikologjik.<\/p>\n

Prap\u00ebseprap\u00eb, \u00e7far\u00ebdo raportesh mbi d\u00ebmtimin psikologjik prej t\u00eb lexuarit e teksteve trondit\u00ebse, duket t\u00eb jen\u00eb t\u00eb bazuara mbi d\u00ebshmi anektodale m\u00eb shum\u00eb sesa n\u00eb d\u00ebshmi rigoroze empirike. Si\u00e7 raportoi psikologu Richard McNally i Harvard University n\u00eb rishikimin q\u00eb i b\u00ebri hulumtimeve t\u00eb fundit p\u00ebr\u00a0Pacific Standard:<\/em>\u00a0\u2018p\u00ebrdorimi i paralajm\u00ebrimeve p\u00ebr nxitje jo vet\u00ebm q\u00eb e n\u00ebnvler\u00ebson aft\u00ebsin\u00eb e rip\u00ebrt\u00ebritjes t\u00eb t\u00eb mbijetuarve t\u00eb traum\u00ebs, ai mund t\u00eb d\u00ebrgoj\u00eb porosin\u00eb e gabuar te ata q\u00eb kan\u00eb zhvilluar PTSD [\u00e7rregullim i stresit post-traumatik].\u2019<\/p>\n

Problemi kryesor i ngritur n\u00eb debatin p\u00ebr paralajm\u00ebrim p\u00ebr nxitje nuk \u00ebsht\u00eb psikologjik, por kulturor. Ai n\u00ebnvizon sensibilitetin p\u00ebr c\u00ebnueshm\u00ebrin\u00eb dhe minimizon kapacitetin p\u00ebr rip\u00ebrt\u00ebritje. Kjo \u00ebsht\u00eb pse student\u00ebt e universitetit q\u00eb shpesh kan\u00eb qen\u00eb n\u00eb ball\u00eb t\u00eb leximit dhe dematimit t\u00eb let\u00ebrsis\u00eb \u2018s\u00eb rrezikshme\u2019, tash mund ta perceptojn\u00eb vetveten si t\u00eb paaft\u00eb p\u00ebr t\u2019u p\u00ebrballur me material trazues.<\/p>\n

Ka vet\u00ebm nj\u00eb pik\u00eb ku kryq\u00ebzata p\u00ebr mbivendosjen e paralajm\u00ebrimeve p\u00ebr nxitje \u00ebsht\u00eb absolutisht n\u00eb t\u00eb drejt\u00eb. Nuk \u00ebsht\u00eb p\u00ebr asgj\u00eb q\u00eb leximit iu jan\u00eb trembur gjithmon\u00eb p\u00ebrgjat\u00eb historis\u00eb. \u00cbsht\u00eb v\u00ebrtet nj\u00eb aktivitet i rreziksh\u00ebm: t\u00eb lexuarit posedon fuqi p\u00ebr t\u00eb kapluar imagjinat\u00ebn, p\u00ebr t\u00eb krijuar rr\u00ebmuj\u00eb emocionale dhe p\u00ebr t\u00eb shtyr\u00eb njer\u00ebzit drejt kriz\u00ebs ekzistenciale. \u00c7\u2019\u00ebsht\u00eb e v\u00ebrteta, p\u00ebr shum\u00eb njer\u00ebz, \u00ebsht\u00eb ngaz\u00ebllimi i t\u00eb nisurit n\u00eb nj\u00eb udh\u00ebtim drejt s\u00eb panjohur\u00ebs q\u00eb i shtyn ata, pik\u00eb s\u00eb pari, q\u00eb t\u00eb kapin nj\u00eb lib\u00ebr.<\/p>\n

A mund t\u00eb lexoj\u00eb dikush\u00a0N\u00eb K\u00ebrkim t\u00eb Koh\u00ebs s\u00eb Humbur<\/em>\u00a0t\u00eb Proust-it, ose\u00a0Ana Karenin\u00ebn<\/em>\u00a0e Tolstoy-t \u2018pa p\u00ebrjetuar nj\u00eb dob\u00ebsi t\u00eb re ose nj\u00eb rast n\u00eb vet\u00eb thelbin e ndjenjave seksuale?\u2019 pyeste kritiku letrar George Steiner n\u00eb\u00a0Gjuh\u00eb dhe Heshtje: Eset\u00eb 1958-1966 [Language and Silence: Essays 1958-1966].\u00a0<\/em>\u00cbsht\u00eb pik\u00ebrisht, sepse na z\u00eb hutuesh\u00ebm dhe na ofron nj\u00eb p\u00ebrvoj\u00eb q\u00eb \u00ebsht\u00eb rrall\u00eb n\u00ebn kontrollin ton\u00eb t\u00eb plot\u00eb, q\u00eb t\u00eb lexuarit ka luajtur, dhe vazhdon t\u00eb luaj\u00eb, nj\u00eb rol aq t\u00eb r\u00ebnd\u00ebsish\u00ebm n\u00eb k\u00ebrkimin e njer\u00ebzimit p\u00ebr kuptim. Kjo \u00ebsht\u00eb poashtu arsyeja se pse shpesh shkakton edhe frik\u00eb.<\/p>\n

_______<\/p>\n

Frank Fured-i \u00ebsht\u00eb sociolog dhe komentues social. Ai \u00ebsht\u00eb ish profesor i sociologjis\u00eb n\u00eb Universitetin e Kentit n\u00eb Kant\u00ebrb\u00ebri dhe \u00ebsht\u00eb autor i 17 librave; i fundit prej tyre \u00c7far\u00eb i ka ndodhur Universitetit? [What\u2019s Happened to the University?] (2016)<\/p>\n

Artikulli origjinal<\/a>\u00a0i botuar n\u00eb Aeon<\/p>\n

P\u00ebrktheu: Bardhi Bakija<\/p>\n<\/div>\n

\n
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\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>","protected":false},"excerpt":{"rendered":"

S\u00ebmundje ngjit\u00ebse, helm dhe nxitje. Ideja se librat jan\u00eb t\u00eb rreziksh\u00ebm ka nj\u00eb histori t\u00eb gjat\u00eb, dhe ajo p\u00ebrmban nj\u00eb thelb t\u00eb s\u00eb v\u00ebrtet\u00ebs. N\u00eb universitetet rreth bot\u00ebs, student\u00ebt po deklarojn\u00eb se leximi i librave mund t\u2019i trondis\u00eb ata deri n\u00eb pik\u00ebn ku bien n\u00eb depresion, traumatizohen apo edhe kan\u00eb mendime vet\u00ebvras\u00ebse. Disa tregojn\u00eb sesi […]<\/p>","protected":false},"author":604,"featured_media":11913,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[14],"tags":[],"ppma_author":[2288],"class_list":["post-4005","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-kritike"],"authors":[{"term_id":2288,"user_id":604,"is_guest":0,"slug":"frank-furedi","display_name":"Frank Furedi","avatar_url":{"url":"https:\/\/sbunker.org\/wp-content\/uploads\/2025\/01\/FFuredi.jpg","url2x":"https:\/\/sbunker.org\/wp-content\/uploads\/2025\/01\/FFuredi.jpg"},"user_url":"","last_name":"Furedi","first_name":"Frank","description":"Frank Furedi is a Hungarian-Canadian academic and emeritus professor of sociology at the University of Kent."}],"_links":{"self":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/4005","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\/604"}],"replies":[{"embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/comments?post=4005"}],"version-history":[{"count":3,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/4005\/revisions"}],"predecessor-version":[{"id":11914,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/4005\/revisions\/11914"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/media\/11913"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/media?parent=4005"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/categories?post=4005"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/tags?post=4005"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/ppma_author?post=4005"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}