{"id":4342,"date":"2019-01-15T14:05:52","date_gmt":"2019-01-15T12:05:52","guid":{"rendered":"https:\/\/sbunker.org\/?p=4342"},"modified":"2025-01-09T14:11:10","modified_gmt":"2025-01-09T12:11:10","slug":"a-jane-te-gjithe-njerezit-homo-economicus-neglizhimi-i-normave-shoqerore","status":"publish","type":"post","link":"https:\/\/sbunker.org\/sr\/kritike\/a-jane-te-gjithe-njerezit-homo-economicus-neglizhimi-i-normave-shoqerore\/","title":{"rendered":"A jan\u00eb t\u00eb gjith\u00eb njer\u00ebzit “homo economicus'” – neglizhimi i normave shoq\u00ebrore"},"content":{"rendered":"
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Dy nd\u00ebr parimet e para q\u00eb i m\u00ebsojm\u00eb n\u00eb mikroekonomi dhe makroekonomi jan\u00eb zgjedhja racionale\/e arsyeshme dhe kufizueshm\u00ebria\/pamjaftueshm\u00ebria e burimeve. Sipas ekonomis\u00eb klasike, burri ekonomik, apo \u2018 homo economicus\u2019 (m\u00eb von\u00eb ka filluar t\u00eb p\u00ebrdoret termi \u201cnjeri\u201d), \u00ebsht\u00eb nj\u00eb qenie e arsyeshme q\u00eb merr vendime p\u00ebr t\u00eb kursyer, bler\u00eb, apo investuar n\u00eb m\u00ebnyr\u00eb q\u00eb p\u00ebr \u00e7do veprim t\u00eb maksimizoj\u00eb t\u00eb mirat materiale, por edhe p\u00ebrfitimet tjera. N\u00eb fakt, sipas\u00a0Adam Smithit,<\/a>\u00a0burri duke ndjekur interesin e vet, shpesh promovon n\u00eb m\u00ebnyr\u00eb m\u00eb t\u00eb efektshme t\u00eb mirat e shoq\u00ebris\u00eb sesa kur q\u00ebllimisht tenton t\u2019i promovoj\u00eb ato. Dhe ky bashk\u00eb me burrat e tjer\u00eb menaxhojn\u00eb burimet ekonomike klasike, pra tok\u00ebn, kapitalin, dhe pun\u00ebn q\u00eb jan\u00eb n\u00eb \u00a0dispozicion t\u00eb individ\u00ebve dhe bizneseve p\u00ebr t\u00eb prodhuar produkte t\u00eb vlefshme t\u00eb konsumit.<\/p>\n

Dhe pastaj burrat, q\u00eb n\u00ebnkuptohet \u2018njer\u00ebzit\u2019, si qenie t\u00eb arsyeshme, kan\u00eb edhe funksionin e tyre t\u00eb k\u00ebnaq\u00ebsis\u00eb (utility function) s\u00eb derivuar nga konsumi i produkteve\/sh\u00ebrbimeve t\u00eb caktuara p\u00ebr t\u00eb cil\u00ebn ekonomist\u00ebt edhe kan\u00eb krijuar m\u00ebnyra p\u00ebr matjen e tij duke u dh\u00ebn\u00eb vlera numerike preferencave t\u00eb konsumimit t\u00eb nj\u00eb produkti krahas nj\u00eb tjetri.<\/p>\n

Edhe n\u00ebse pajtohemi se teorikisht t\u00eb gjith\u00eb njer\u00ebzit jan\u00eb racional\u00eb dhe marrin vendime personale pa i futur emocionet n\u00eb ekuacion, n\u00eb praktik\u00eb, normat shoq\u00ebrore ua kufizojn\u00eb racionalitetin dhe mund\u00ebsin\u00eb e zgjedhjes grupeve t\u00eb margjinalizuara t\u00eb nj\u00eb shoq\u00ebrie, q\u00eb n\u00eb rastin e shum\u00eb vendeve si dhe n\u00eb Kosov\u00eb, grupi m\u00eb i margjinalizuar jan\u00eb grat\u00eb e \u00e7far\u00ebdo etnie. Shum\u00eb kund\u00ebrshtues t\u00eb k\u00ebtij argumenti do t\u00eb thon\u00eb se grat\u00eb kurr\u00eb nuk kan\u00eb qen\u00eb n\u00eb pozicion m\u00eb t\u00eb mir\u00eb dhe duke investuar n\u00eb edukim e duke punuar n\u00eb zhvillim t\u00eb aft\u00ebsive b\u00ebhen m\u00eb t\u00eb pavarura dhe konkurrente me burrat, pra ekonomikisht t\u00eb pavarura. Po, por pa u lejuar dhe ofruar mund\u00ebsit\u00eb p\u00ebr k\u00ebto t\u00eb dyja, pavar\u00ebsia ekonomike, mbetet s\u00ebrish vet\u00ebm nj\u00eb teori e bukur e paaplikueshme.<\/p>\n

In the latest\u00a0Origjina e Familjes, Prona private dhe shteti (1942),<\/a>\u00a0Engels argumenton se grat\u00eb jan\u00eb t\u00eb barabarta me burrat, por meq\u00eb burrat kontrollojn\u00eb pron\u00ebn private dhe kjo pron\u00eb konsiderohet si mjet prodhimi, burrat krijojn\u00eb tepric\u00eb t\u00eb t\u00eb ardhurave duke b\u00ebr\u00eb k\u00ebshtu q\u00eb grat\u00eb humbin fuqin\u00eb e vendimmarrjes duke u b\u00ebr\u00eb t\u00eb varura nga ta dhe nga familja n\u00eb t\u00eb cil\u00ebn burri konsiderohet fitues i buk\u00ebs (shtylla e familjes) dhe gruaja konsiderohet amvise.<\/p>\n

N\u00eb shoq\u00ebrin\u00eb kosovare dhe n\u00eb shoq\u00ebrit\u00eb shqiptare dhe m\u00eb gjer\u00eb, normat shoq\u00ebrore jan\u00eb aq t\u00eb fiksuara e t\u00eb bazuara n\u00eb kodet \u2018mizore\u2019 sikurse\u00a0Kanuni i Lek Dukagjinit<\/a>. E k\u00ebto kode po rezultojn\u00eb v\u00ebshtir\u00eb t\u00eb thyeshme. Sipas Kanunit t\u00eb Lek\u00eb Dukagjinit, \u201cm\u2019u martue m\u00eb kanun do\u2019me than\u00eb m\u2019u ba shpi, me ia shtue shpis nji rob ma tep\u00ebr, sa p\u00ebr krah t\u00eb punve, sa p\u00ebr t\u00eb shtuem t\u00eb fmive,\u201d pra gruaja \u00ebsht\u00eb nj\u00eb skllav apo rob, detyrat e s\u00eb cil\u00ebs jan\u00eb t\u00eb b\u00ebj\u00eb f\u00ebmij\u00eb. E sipas po t\u00eb nj\u00ebjtit kanun, \u201cDjali ka tager me mendue per martes t\u00eb vet, po s\u2019pat prind\u2019\u2019 e \u201cvajza, edhe n\u00eb mos pas\u00ebt prindt, ajo s\u2019ka tager me mendue per Martes t\u00eb vet, tagri asht n\u00eb dor\u00eb t\u00eb vllazenve a t\u00eb kusherijve.\u201d Pra, djali ka t\u00eb drejt\u00eb dhe mundet me zgjedh\u00eb p\u00ebr jet\u00ebn e vet, e vajza nuk ka t\u00eb drejt\u00eb p\u00ebr k\u00ebt\u00eb, edhe v\u00ebllaut i bjen \u2018hise\u2019 me zgjedh\u00eb p\u00ebr t\u00eb ma p\u00ebrpara se asaj.<\/p>\n

Jeta e nj\u00eb vajze shqiptare n\u00eb vitet e 1930 ishte shpjeguar dhimbsh\u00ebm dhe me shum\u00eb t\u00eb v\u00ebrteta p\u00ebrmes tregimit t\u00eb Dijes, n\u00eb\u00a0Sikur t\u2019isha djal\u00eb<\/em>\u00a0t\u00eb Haki St\u00ebrmillit, ku Dija e dinte fatin e saj t\u00eb posht\u00ebr, q\u00eb p\u00ebrderisa do t\u00eb jetonte me familjen, babai do t\u00eb vendoste p\u00ebr t\u00eb, dhe kur t\u00eb martohej, e q\u00eb do t\u00eb duhej t\u00eb martohej patjet\u00ebr, burri i saj do t\u00eb vendoste p\u00ebr t\u00eb. Dhe p\u00ebr shum\u00eb ky realitet vazhdon t\u00eb mbizot\u00ebroj\u00eb.<\/p>\n

At\u00ebher\u00eb si mund t\u00eb themi q\u00eb t\u00eb gjitha qeniet njer\u00ebzore zgjedhin, por edhe jan\u00eb \u201ct\u00eb lir\u00eb t\u00eb zgjedhin\u201d, kur normat shoq\u00ebrore ua kufizojn\u00eb k\u00ebto zgjedhje e liri?<\/p>\n

Normat shoq\u00ebrore, pra sjellja e pranuar dhe e pritur nga nj\u00eb individ brenda nj\u00eb komuniteti apo kulture, nuk kan\u00eb ndryshuar pothuajse askund, e aq m\u00eb pak n\u00eb vende t\u00eb pazhvilluara dhe n\u00eb zhvillim. Kjo p\u00ebrve\u00e7se v\u00ebrehet e d\u00ebgjohet me llogari personale t\u00eb njer\u00ebzve se s\u2019i duhet t\u00eb sillen n\u00eb familje, me babain, v\u00ebllaun, \u00a0burrin, vjehrrin, e n\u00eb radh\u00eb t\u00eb fundit edhe me n\u00ebn\u00ebn e vjehrr\u00ebn, ka edhe statistika q\u00eb mb\u00ebshtesin k\u00ebt\u00eb diferenc\u00eb dhe munges\u00eb t\u00eb mund\u00ebsis\u00eb s\u00eb zgjedhjes.<\/p>\n

N\u00eb Kosov\u00eb vet\u00ebm 4% e grave jan\u00eb trash\u00ebgimtare, vet\u00ebm\u00a012% e grave n\u00eb tregun e pun\u00ebs jan\u00eb t\u00eb pun\u00ebsuara<\/a>, krahas 48% t\u00eb burrave. P\u00ebrve\u00e7 k\u00ebsaj, \u00a0mbi 11 mij\u00eb gra dhe vet\u00ebm 200 burra t\u00eb cil\u00ebt nuk jan\u00eb aktiv\u00eb n\u00eb tregun e pun\u00ebs, si\u00a0arsye p\u00ebr mosk\u00ebrkim t\u00eb pun\u00ebs<\/a>\u00a0listojn\u00eb \u00a0\u2018kujdesin p\u00ebr f\u00ebmij\u00ebt ose t\u00eb rriturit me aft\u00ebsi t\u00eb kufizuara\u2019, nd\u00ebrsa rreth 224 mij\u00eb gra dhe vet\u00ebm 23 mij\u00eb burra arsye tjet\u00ebr p\u00ebr mosk\u00ebrkim t\u00eb pun\u00ebs kan\u00eb \u2018p\u00ebrgjegj\u00ebsit\u00eb t\u00eb tjera personale ose familjare\u2019. Edhe pse normat shoq\u00ebrore i p\u00ebrjetojm\u00eb n\u00eb p\u00ebrditshm\u00ebri secili e secila dhe mund t\u2019i konsiderojm\u00eb si \u2018common sense\u2019, \u00a0k\u00ebto shifra jan\u00eb mjaft treguese edhe p\u00ebr skeptik\u00ebt.<\/p>\n

P\u00ebr m\u00eb tep\u00ebr, nga nj\u00eb k\u00ebrkim i shpejt\u00eb online, v\u00ebrehet se vet\u00ebm n\u00eb dhjetor 2018, n\u00eb Kosov\u00eb jan\u00eb publikuar mbi shtat\u00eb raste t\u00eb dhun\u00ebs n\u00eb familje qoft\u00eb me rrahje apo vrasje, dhe n\u00eb shumic\u00ebn e k\u00ebtyre rasteve kryesit e veprave paguajn\u00eb nj\u00eb shum\u00eb qesharake t\u00eb hollash, apo d\u00ebnohen me num\u00ebr minimal vitesh n\u00eb burg.<\/p>\n

Idet\u00eb e ekonomis\u00eb klasike jan\u00eb aq t\u00eb bukura dhe me k\u00ebnaq\u00ebsi i lexoj saq\u00eb dua shum\u00eb ta kishim mund\u00ebsin\u00eb t\u2019i jet\u00ebsonim. Dhe, e v\u00ebrtet\u00eb, programeve duhet t\u2019ua shikojm\u00eb rezultatet e jo q\u00ebllimin si\u00e7 k\u00ebshillonte Milton Friedman, por edhe pa programe dhe riedukim t\u00eb popullsis\u00eb, mund\u00ebsia p\u00ebr t\u00eb arritur lirin\u00eb e zgjedhjes \u00ebsht\u00eb e vog\u00ebl. Ka shtete arabe, e t\u00eb Amerik\u00ebs latine, q\u00eb sipas Bruto Produktit t\u00eb Brendsh\u00ebm \u00a0jan\u00eb shum\u00eb t\u00eb pasura, por ngecin shum\u00eb mbrapa n\u00eb barazi gjinore dhe kan\u00eb shtresa shum\u00eb t\u00eb varfra t\u00eb popullsis\u00eb. Pra vet\u00ebm pasurimi i shtetit nuk mjafton p\u00ebr t\u00eb arritur k\u00ebto q\u00ebllime.<\/p>\n

Pavar\u00ebsisht se sa mendojm\u00eb se shteti duhet t\u00eb ket\u00eb dor\u00eb n\u00eb rregullimin e k\u00ebtyre pabarazive e diferencave n\u00eb trajtimin e shtresave t\u00eb ndryshme t\u00eb popullit, n\u00eb asnj\u00eb m\u00ebnyr\u00eb nuk duhen t\u00eb neglizhohen faktet. P\u00ebr k\u00ebt\u00eb arsye, edhe n\u00ebse thelb\u00ebsisht, t\u00eb gjith\u00eb njer\u00ebzit jan\u00eb \u2018homo economicus\u2019, n\u00eb realitet nuk jan\u00eb dhe k\u00ebt\u00eb duhet ta kemi parasysh sa her\u00eb flasim, debatojm\u00eb, propozojm\u00eb e implementojm\u00eb politika.<\/p>\n

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Dy nd\u00ebr parimet e para q\u00eb i m\u00ebsojm\u00eb n\u00eb mikroekonomi dhe makroekonomi jan\u00eb zgjedhja racionale\/e arsyeshme dhe kufizueshm\u00ebria\/pamjaftueshm\u00ebria e burimeve. Sipas ekonomis\u00eb klasike, burri ekonomik, apo \u2018 homo economicus\u2019 (m\u00eb von\u00eb ka filluar t\u00eb p\u00ebrdoret termi \u201cnjeri\u201d), \u00ebsht\u00eb nj\u00eb qenie e arsyeshme q\u00eb merr vendime p\u00ebr t\u00eb kursyer, bler\u00eb, apo investuar n\u00eb m\u00ebnyr\u00eb q\u00eb p\u00ebr […]<\/p>","protected":false},"author":583,"featured_media":11795,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[14],"tags":[2238,2239],"ppma_author":[2237],"class_list":["post-4342","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-kritike","tag-homo-economicus","tag-normat-shoqerore"],"authors":[{"term_id":2237,"user_id":583,"is_guest":0,"slug":"nora-jusufi","display_name":"Nora Jusufi","avatar_url":"https:\/\/secure.gravatar.com\/avatar\/686f6cca6c6d1eb2e019defff0276252f9a1055296ff93f5a77e20d1e91d1af9?s=96&d=mm&r=g","user_url":"","last_name":"Jusufi","first_name":"Nora","description":"University of Prishtina \u00b7 Department of Economics\r\nDoctor of Philosophy"}],"_links":{"self":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/4342","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\/583"}],"replies":[{"embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/comments?post=4342"}],"version-history":[{"count":3,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/4342\/revisions"}],"predecessor-version":[{"id":11796,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/4342\/revisions\/11796"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/media\/11795"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/media?parent=4342"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/categories?post=4342"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/tags?post=4342"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/ppma_author?post=4342"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}