{"id":4473,"date":"2019-02-08T15:03:22","date_gmt":"2019-02-08T13:03:22","guid":{"rendered":"https:\/\/sbunker.org\/?p=4473"},"modified":"2024-11-13T15:14:33","modified_gmt":"2024-11-13T13:14:33","slug":"edukimi-per-te-drejtat-e-njeriut-nga-nje-pikepamje-pragmatiste","status":"publish","type":"post","link":"https:\/\/sbunker.org\/sr\/analize\/edukimi-per-te-drejtat-e-njeriut-nga-nje-pikepamje-pragmatiste\/","title":{"rendered":"Edukimi p\u00ebr t\u00eb drejtat e njeriut nga nj\u00eb pik\u00ebpamje pragmatiste"},"content":{"rendered":"

Shoq\u00ebria jon\u00eb duhet q\u00eb urgjentisht t\u00eb mobilizohet drejt \u201cedukimit sentimental\u201d p\u00ebr t\u00eb drejtat e njeriut, p\u00ebrmes nj\u00eb programi serioz e t\u00eb vazhduesh\u00ebm t\u00eb mb\u00ebshtetur nga shteti, q\u00eb p\u00ebrfshin familjen, shkollat e institucionet e tjera t\u00eb shoq\u00ebris\u00eb, duke thirr\u00eb n\u00eb ndihm\u00eb si edukator\u00eb t\u00eb gjith\u00eb ata nga shoq\u00ebria civile, institucionet kulturore-artistike, arsimore e fetare dhe autoritetet morale q\u00eb besojn\u00eb n\u00eb t\u00eb drejtat e njeriut p\u00ebr t\u2019i b\u00ebr\u00eb thirrje, secili n\u00eb m\u00ebnyr\u00ebn e tij, nd\u00ebrgjegjes morale njer\u00ebzore p\u00ebr respektimin e njer\u00ebzve t\u00eb tjer\u00eb.<\/em><\/span><\/p>\n

\n

Vet\u00ebm brenda pak dit\u00ebsh n\u00eb k\u00ebt\u00eb fillimvit u b\u00ebn\u00eb publike dy raste flagrante t\u00eb majes s\u00eb asjbergut t\u00eb shkeljes s\u00eb t\u00eb drejtave t\u00eb njeriut t\u00eb pranish\u00ebm n\u00eb shoq\u00ebrin\u00eb ton\u00eb. E para kishte t\u00eb b\u00ebnte me nj\u00eb pun\u00ebdh\u00ebs i cili po rrihte me shuplaka pun\u00ebtorin e tij n\u00eb vendin e pun\u00ebs dhe n\u00ebn syrin e kamer\u00ebs, nd\u00ebrsa, e dyta me nj\u00eb vajz\u00eb t\u00eb mitur e cila, si\u00e7 dyshohet, ishte yshtur n\u00eb nj\u00eb lidhje seksuale nga hetuesi i Policis\u00eb, ku vajza kishte raportuar ngacmim seksual nga arsimtari i saj. Nuk ka diskutim se k\u00ebto dy raste p\u00ebrb\u00ebjn\u00eb vet\u00ebm dalje n\u00eb sip\u00ebrfaqe t\u00eb llumit nga mo\u00e7ali jon\u00eb moral.<\/span><\/p>\n

Cili duhet me qen\u00eb reagimi intelektual p\u00ebr k\u00ebt\u00eb problem?<\/span><\/p>\n

Mendimit filozofik nuk i mungon v\u00ebllimi dhe shum\u00ebsia e diskurseve mbi t\u00eb drejtat e njeriut. Mir\u00ebpo, diversiteti dhe shum\u00ebsia e t\u00eb filozofuarit mbi k\u00ebt\u00eb tem\u00eb nuk i ka ndihmuar gjithaq t\u00eb drejtat e njeriut. Jo se ato jan\u00eb pa vler\u00eb, porse nuk kan\u00eb ndaluar shkeljen e p\u00ebrditshme t\u00eb t\u00eb drejtave t\u00eb njeriut gjithandej n\u00ebp\u00ebr bot\u00eb. N\u00eb radh\u00eb t\u00eb par\u00eb, sepse vet\u00eb mendimtar\u00ebt nuk kan\u00eb arritur n\u00eb pajtim se a ka njeriu t\u00eb drejta, \u00e7ka jan\u00eb n\u00eb thelb t\u00eb drejtat e njeriut (e m\u00eb par\u00eb as \u00e7far\u00eb \u00ebsht\u00eb njeriu), si t\u00eb argumentohet fiozofikisht se njeriu ka t\u00eb drejta, si dhe cilat jan\u00eb t\u00eb drejtat e njeriut. Por, edhe sepse diskursi intelektual mbi t\u00eb drejtat e njeriut nuk \u00ebsht\u00eb p\u00ebrkthyer n\u00eb mas\u00eb t\u00eb k\u00ebnaqshme n\u00eb praktik\u00ebn morale dhe institucionale.<\/span><\/p>\n

A nuk \u00ebsht\u00eb th\u00ebn\u00eb mir\u00eb se \u00ebsht\u00eb e kot\u00eb q\u00eb delet t\u00eb marrin vendim p\u00ebr ndales\u00ebn e ngr\u00ebnies s\u00eb mishit, p\u00ebrderisa ujku nuk e n\u00ebnshkruan nj\u00eb vendim t\u00eb till\u00eb. Mir\u00ebpo, nj\u00eb vendim i till\u00eb i deleve\u2014p\u00ebr aq sa dijm\u00eb\u2014mungon, nd\u00ebrkaq, njer\u00ebzve nuk iu mungon vet\u00ebdija dhe vendimi p\u00ebr t\u00eb mbrojtur ujqit n\u00eb mesin e njer\u00ebzve t\u00eb han\u00eb mishin e deleve n\u00eb mesin e tyre. Me fjal\u00eb t\u00eb tjera, njer\u00ebzit nuk jan\u00eb si delet; ata mund t\u00eb vet\u00ebdij\u00ebsohen dhe t\u00eb filozofojn\u00eb n\u00eb lidhje me t\u00eb drejtat. Ky \u00ebsht\u00eb dallim i madh. Por, i pamjaftuesh\u00ebm megjithat\u00eb, sepse n\u00eb praktik\u00eb s\u2019ka kuptim n\u00ebse si njeri, sado i pajisur me vet\u00ebdije filozofike, gjindesh n\u00eb mal dhe, p\u00ebr t\u2019u mbrojtur nga bishat, thiresh n\u00eb t\u00eb drejt\u00ebn t\u00ebnde n\u00eb jet\u00eb.<\/span><\/p>\n

Idet\u00eb p\u00ebr t\u00eb drejtat e njeriut q\u00eb kan\u00eb p\u00ebr bosht filozofimet mbi natyr\u00ebn e njeriut\u2014si bart\u00ebs i k\u00ebtyre t\u00eb drejtave\u2014preokupohen me fondacionet q\u00eb synojn\u00eb t\u00eb identifikojn\u00eb esenc\u00ebn e qenies njer\u00ebzore dhe me ndonj\u00eb karakteristik\u00eb universale t\u00eb qenieve njer\u00ebzore (si p\u00ebr shembull racionaliteti dhe humaniteti) mbi t\u00eb cil\u00ebn mund t\u00eb themelohen t\u00eb drejtat e njeriut. Mir\u00ebpo, p\u00ebrpjeke t\u00eb k\u00ebtilla asnj\u00ebher\u00eb nuk rezultojn\u00eb n\u00eb ide p\u00ebrfundimtare. Kjo e ka shtyer filozofin pragmatist, Richard Rorty-n t\u00eb b\u00ebj\u00eb thirje q\u00eb kur t\u00eb flasim p\u00ebr t\u00eb drejtat e njeriut t\u00eb fokusohemi tek preokupimi me pasojat, e jo t\u00eb pyesim se si e tek dallojm\u00eb nga kafsh\u00ebt, cila \u00ebsht\u00eb natyra jon\u00eb esenciale q\u00eb na dallon si qenie njer\u00ebzore, e t\u00eb ngjashme. Ne duhet thjesht\u00eb t\u00eb pranojm\u00eb, thot\u00eb Rortry, se \u201cmund t\u00eb ndjejm\u00eb p\u00ebr nj\u00ebri-tjetrin shum\u00eb m\u00eb shum\u00eb se sa q\u00eb ato [kafsh\u00ebt] mund\u201d t\u00eb ndjejn\u00eb p\u00ebr nj\u00ebra-tjetr\u00ebn.[1]<\/span><\/p>\n

Ngjash\u00ebm v\u00ebren edhe studiuesi Michael Ignatieff kur konstaton se \u00ebsht\u00eb e pamundur t\u00eb shtrojm\u00eb \u00e7\u00ebshtjen e t\u00eb drejtave t\u00eb njeriut si diskutim filozofik e t\u00eb mos mbarojm\u00eb n\u00eb polemika e kund\u00ebrth\u00ebnie pa fund e krye. Andaj, mbase nj\u00eb qasje m\u00eb efikase dhe praktike do t\u00eb ishte n\u00ebse t\u00eb drejtat e njeriut i shohim si t\u00eb bazuara n\u00eb natyr\u00ebn ton\u00eb morale. Kjo dometh\u00ebn\u00eb se ideja e t\u00eb drejtave t\u00eb njeriut \u00ebsht\u00eb m\u00eb shum\u00eb projekt social q\u00eb ka mundur t\u00eb prodhoj\u00eb njer\u00ebzimi, se sa e dh\u00ebn\u00eb parasociale e tij.[2]<\/span><\/p>\n

Pik\u00ebpamja e Rorty-t mbi t\u00eb drejtat v\u00eb theks t\u00eb ve\u00e7ant\u00eb n\u00eb potencialin e prirjes njer\u00ebzore p\u00ebr empati dhe lidhje afektive me njer\u00ebzit e tjer\u00eb. \u00cbsht\u00eb pik\u00ebrisht lidhja emocionale me qeniet njer\u00ebzore dhe ndjenja e p\u00ebrbashk\u00ebsis\u00eb q\u00eb ofron mund\u00ebsin\u00eb p\u00ebr nj\u00eb argument p\u00ebr t\u00eb drejtat, dhe jo ndonj\u00eb pretendim abstrakt filozofik, ngase njer\u00ebzit, n\u00eb radh\u00eb t\u00eb par\u00eb, jan\u00eb krijesa emocionale ose sentimentale, e jo filozof\u00eb racional\u00eb. Zgjidhja q\u00eb Rortry e propozon \u00ebsht\u00eb se vet\u00ebdij\u00ebsimi p\u00ebr t\u00eb drejtat e njeriut dhe respektimi e mbrojtja e tyre b\u00ebhet m\u00eb s\u00eb miri p\u00ebrmes nj\u00eb edukimi q\u00eb e ushqen e forcon prirjen njer\u00ebzore p\u00ebr t\u2019u identitifkuar me njer\u00ebzit e tjer\u00eb dhe lufton prirjen e p\u00ebrbuzjes t\u00eb kategorive njer\u00ebzore dhe dehumanizimin e tyre ose p\u00ebrmes \u201cedukimit sentimental\u201d si\u00e7 e em\u00ebrton ai. Q\u00ebllimi \u00ebsht\u00eb q\u00eb t\u00eb edukohen qytetar\u00ebt, si krijesa sentimentale e jo aktor\u00eb racional\u00eb, p\u00ebr zhvillimin e ndjenj\u00ebs s\u00eb empatis\u00eb, simpatis\u00eb dhe kujdesin p\u00ebr qeniet e tjera njer\u00ebzore.<\/span><\/p>\n

K\u00ebshtu, kur b\u00ebhet fjal\u00eb p\u00ebr \u00e7\u00ebshtje morale si\u00e7 jan\u00eb t\u00eb drejtat e njeriut, Rortry propozon q\u00eb n\u00eb vend se t\u00eb lodhemi me debate intelektuale p\u00ebr themelet racionale t\u00eb moralit, ne duhet thjesht t\u00eb provojm\u00eb t\u00eb p\u00ebrmir\u00ebsojm\u00eb shoq\u00ebrin\u00eb p\u00ebrmes mekanizmave edukues. P\u00ebr shembull, nj\u00eb projekt i till\u00eb p\u00ebrdor literatur\u00ebn klasike p\u00ebr t\u2019ua m\u00ebsuar f\u00ebmij\u00ebve dhe t\u00eb rinjve tradit\u00ebn e let\u00ebrsis\u00eb dhe dram\u00ebs ku dilemat morale shqyrtohen sentimentalisht dhe jo me an\u00eb t\u00eb filozofis\u00eb racionale. Rortry beson se tragjedit\u00eb njer\u00ebzore m\u00eb tep\u00ebr ka t\u00eb ngjar\u00eb t\u00eb zgjidhen duke m\u00ebsuar dhe edukuar f\u00ebmij\u00ebt t\u00eb njohin e t\u00eb pranojn\u00eb problemet e tragjedit\u00eb e njer\u00ebzve t\u00eb tjer\u00eb, se sa duke ua m\u00ebsuar atyre tradit\u00ebn e filozofis\u00eb kantiane. \u00c7\u00ebshtja e t\u00eb drejtave t\u00eb njeriut \u00ebsht\u00eb nj\u00eb \u00e7\u00ebshtje e pranimit, dometh\u00ebn\u00eb si t\u2019i b\u00ebjm\u00eb njer\u00ebzit t\u2019i pranojn\u00eb t\u00eb tjer\u00ebt si krijesa q\u00eb meritojn\u00eb t\u2019u kushtojm\u00eb emocion dhe kujdes.<\/span><\/p>\n

Me fjal\u00eb t\u00eb tjera, jo vet\u00ebm q\u00eb qeniet njer\u00ebzore mund t\u00eb vet\u00ebdij\u00ebsohet p\u00ebr t\u00eb drejtat e njeriut, por p\u00ebr m\u00eb tep\u00ebr, ato mund t\u00eb konkretizojn\u00eb k\u00ebt\u00eb vet\u00ebdije n\u00eb kultur\u00eb e institucione q\u00eb respektojn\u00eb ato t\u00eb drejtat dhe nd\u00ebshkojn\u00eb shkeljen e tyre, ashtu si\u00e7 kan\u00eb mundur t\u00eb zhvillojn\u00eb kultur\u00eb e institucione t\u00eb kund\u00ebrta me k\u00ebt\u00eb. P\u00ebr t\u2019iu kthyer analogjis\u00eb me dele e ujq\u00ebr, themi se nuk mjaton vet\u00ebm ideja se g\u00ebzojm\u00eb t\u00eb drejta t\u00eb pac\u00ebnueshme, as ligji q\u00eb vet\u00ebm flet n\u00eb favor t\u00eb tyre, as instutucione zyrtare q\u00eb strehojn\u00eb viktimat dhe nd\u00ebshkojn\u00eb shkel\u00ebsit, e jo se jo, fushatat afatshkurt\u00ebra e sip\u00ebrfaq\u00ebsore \u201cvet\u00ebdij\u00ebsuese\u201d p\u00ebr respektimin e t\u00eb drejtave t\u00eb njeriut, m\u2019the-e-t\u2019thash\u00eb. Na duhet t\u00eb zbusim ujq\u00ebrit n\u00eb mesin ton\u00eb p\u00ebrmes edukimit q\u00eb nd\u00ebrton nj\u00eb kultur\u00eb e cila ndalon shfryt\u00ebzimin e gjendjes n\u00eb t\u00eb cil\u00ebn delet n\u00eb mesin ton\u00eb jan\u00eb qen\u00ebsisht t\u00eb rrezikuara, qofshin ato gra, pun\u00ebtor\u00eb, t\u00eb pafuqish\u00ebm, t\u00eb varf\u00ebr, f\u00ebmij\u00eb, pleq a t\u00eb rinj.<\/span><\/p>\n

Natyrisht, jo filozofimet e pengojn\u00eb shoq\u00ebrin\u00eb ton\u00eb nga t\u00eb folurit dhe angazhimi p\u00ebr t\u00eb drejtat e njeriut. Jan\u00eb pretendimet p\u00ebr problemet \u201cm\u00eb t\u00eb m\u00ebdha\u201d e \u201cm\u00eb t\u00eb ngutshme\u201d q\u00eb kan\u00eb t\u00eb b\u00ebjn\u00eb me politik\u00ebn e brendshme dhe t\u00eb jashtme t\u00eb shtetit ato q\u00eb po e neglizhojn\u00eb nevoj\u00ebn thelb\u00ebsore p\u00ebr kulturimin ton\u00eb me t\u00eb drejtat e njeriut. K\u00ebto pretendime vet\u00ebm i japin hap\u00ebsir\u00eb dhe forcojn\u00eb nj\u00eb kultur\u00eb t\u00eb dhun\u00ebs ndaj kategorive shoq\u00ebrore n\u00eb pozita t\u00eb dob\u00ebta t\u00eb gjetura n\u00eb gjendje t\u00eb rrezikuar q\u00eb dhun\u00ebn ndaj tyre e justifikon mbi vlera tradicionale t\u00eb p\u00ebrzgjedhura me tendenc\u00eb nga tradita jon\u00eb kulturore. Mir\u00ebpo, \u00e7far\u00eb kuptimi ka shteti dhe k\u00ebmb\u00ebngulja n\u00eb tradita q\u00eb nuk e mbrojn\u00eb njeriun dhe nuk i mund\u00ebsojn\u00eb jet\u00eb t\u00eb sigurt\u00eb e t\u00eb dinjitetshme atij!<\/span><\/p>\n

Prandaj, shoq\u00ebria jon\u00eb duhet q\u00eb urgjentisht t\u00eb mobilizohet drejt \u201cedukimit sentimental\u201d p\u00ebrmes nj\u00eb programi serioz t\u00eb mb\u00ebshtetur nga shteti q\u00eb p\u00ebrfshin familjen, shkollat dhe institucionet e tjera t\u00eb shoq\u00ebris\u00eb, duke thir\u00eb n\u00eb ndihm\u00eb si edukator\u00eb t\u00eb gjith\u00eb ata nga shoq\u00ebria civile, institucionet kulturore-artistike, arsimore e fetare dhe autoritetet morale q\u00eb besojn\u00eb n\u00eb t\u00eb drejtat e njeriut p\u00ebr t\u2019i b\u00ebr\u00eb thirje, secili n\u00eb m\u00ebnyr\u00ebn e tij, nd\u00ebrgjegjes morale njer\u00ebzore p\u00ebr respektimin e njer\u00ebzve t\u00eb tjer\u00eb. Mir\u00ebpo, n\u00ebse nj\u00eb k\u00ebrkes\u00eb e till\u00eb nuk b\u00ebhet me ngulm nga shoq\u00ebria civile, nuk kemi iluzione se kjo klas\u00eb, e cila e nd\u00ebrton pushtetin e saj duke abuzuar p\u00ebrdit\u00eb me njer\u00ebzit e qytetar\u00ebt, do t\u00eb p\u00ebrkrah\u00eb nj\u00eb edukim serioz, t\u00eb gjer\u00eb e t\u00eb vazhduesh\u00ebm p\u00ebr t\u00eb drejtat e njeriut.<\/span><\/p>\n

—-<\/span><\/p>\n

[1] Richard Rortry,\u00a0<\/em>\u201cHuman Rights, Rationality, and Sentimentality\u201d.<\/em>\u00a0N\u00eb: Shute and Hurle, (eds.)\u00a0On Human Rights<\/em>. Basic Books, 1993.<\/span><\/p>\n

[2] Michael Ignatieff,\u00a0Human Rights as Politics and Idolatry<\/em>. Princeton University Press, 2001.<\/span><\/p>\n<\/div>","protected":false},"excerpt":{"rendered":"

Shoq\u00ebria jon\u00eb duhet q\u00eb urgjentisht t\u00eb mobilizohet drejt \u201cedukimit sentimental\u201d p\u00ebr t\u00eb drejtat e njeriut, p\u00ebrmes nj\u00eb programi serioz e t\u00eb vazhduesh\u00ebm t\u00eb mb\u00ebshtetur nga shteti, q\u00eb p\u00ebrfshin familjen, shkollat e institucionet e tjera t\u00eb shoq\u00ebris\u00eb, duke thirr\u00eb n\u00eb ndihm\u00eb si edukator\u00eb t\u00eb gjith\u00eb ata nga shoq\u00ebria civile, institucionet kulturore-artistike, arsimore e fetare dhe autoritetet […]<\/p>","protected":false},"author":196,"featured_media":10178,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[13],"tags":[1132,991,1009],"ppma_author":[700],"class_list":["post-4473","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-analize","tag-edukimi","tag-shoqeria","tag-te-drejtat-e-njeriut"],"authors":[{"term_id":700,"user_id":196,"is_guest":0,"slug":"gezim-selaci","display_name":"G\u00ebzim Selaci","avatar_url":{"url":"https:\/\/sbunker.org\/wp-content\/uploads\/2024\/10\/1-1-e1728652765257.jpg","url2x":"https:\/\/sbunker.org\/wp-content\/uploads\/2024\/10\/1-1-e1728652765257.jpg"},"user_url":"","last_name":"Selaci","first_name":"G\u00ebzim","description":"G\u00ebzimi Selaci \u00ebsht\u00eb ligj\u00ebrues n\u00eb Departamentin e Sociologjis\u00eb n\u00eb Universitetin e Prishtin\u00ebs. Ka studiuar Sociologji dhe Teori politike n\u00eb Prishtin\u00eb, Lond\u00ebr dhe Budapest. Specializimi i tij ka t\u00eb b\u00ebj\u00eb me legjitimimin e pushtetit dhe nd\u00ebrtimin e shtetit. Interesimi i tij p\u00ebrq\u00ebndrohet tek politika dhe pushteti n\u00eb shoq\u00ebri nga perspektiva nd\u00ebrdisiplinore dhe shtrihet tek t\u00eb kuptuarit e pranimit\/mospranimit t\u00eb autoritetit, dinamik\u00ebs s\u00eb identiteteve kolektive, si dhe aktivizmit politik."}],"_links":{"self":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/4473","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\/196"}],"replies":[{"embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/comments?post=4473"}],"version-history":[{"count":3,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/4473\/revisions"}],"predecessor-version":[{"id":10180,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/4473\/revisions\/10180"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/media\/10178"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/media?parent=4473"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/categories?post=4473"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/tags?post=4473"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/ppma_author?post=4473"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}