{"id":4505,"date":"2021-09-09T14:44:22","date_gmt":"2021-09-09T12:44:22","guid":{"rendered":"https:\/\/sbunker.org\/?p=4505"},"modified":"2024-11-05T14:51:13","modified_gmt":"2024-11-05T12:51:13","slug":"mireqenia-materiale-ekonomike-si-faktor-determinues-per-ndertimin-e-nje-regjimi-demokratik","status":"publish","type":"post","link":"https:\/\/sbunker.org\/sr\/analize\/mireqenia-materiale-ekonomike-si-faktor-determinues-per-ndertimin-e-nje-regjimi-demokratik\/","title":{"rendered":"Mir\u00ebqenia materiale\/ekonomike si faktor determinues p\u00ebr nd\u00ebrtimin e nj\u00eb regjimi demokratik"},"content":{"rendered":"
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N\u00eb p\u00ebrgjith\u00ebsi, n\u00eb shkencat sociale \u00ebsht\u00eb tep\u00ebr i v\u00ebshtir\u00eb p\u00ebrcaktimi i shkaqeve q\u00eb \u00e7ojn\u00eb n\u00eb nj\u00eb pasoj\u00eb t\u00eb caktuar. V\u00ebshtir\u00ebsia lind si pasoj\u00eb e kompleksitetit dhe dinamizmit q\u00eb karakterizon shoq\u00ebrin\u00eb njer\u00ebzore. Ndryshe nga bota natyrore, shoq\u00ebria njer\u00ebzore \u2013 edhe pse ka nj\u00eb influenc\u00eb mbi individ\u00ebt e saj, e cila vepron jasht\u00eb hap\u00ebsir\u00ebs s\u00eb tyre personale \u2013 \u00ebsht\u00eb nj\u00ebkoh\u00ebsisht e varur nga veprimet tona t\u00eb p\u00ebrbashk\u00ebta. P\u00ebr k\u00ebt\u00eb arsye shkaqet jan\u00eb relative dhe si pasoj\u00eb e ndryshimeve sociale mund ta humbasin funksionin e tyre dhe t\u00eb ndryshojn\u00eb n\u00eb koh\u00eb dhe hap\u00ebsir\u00eb.<\/span><\/p>\n<\/div>\n

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Megjithat\u00eb, \u00ebsht\u00eb e mundur t\u00eb flitet p\u00ebr shkaqe p\u00ebr aq koh\u00eb sa ato vazhdojn\u00eb t\u00eb jetojn\u00eb dhe kryejn\u00eb funksionin e tyre n\u00eb shoq\u00ebri, por sigurisht edhe p\u00ebr shkaqe ekzistente n\u00eb l\u00ebmin e s\u00eb shkuar\u00ebs son\u00eb historike. N\u00eb k\u00ebt\u00eb kuptim, a mund t\u00eb themi vall\u00eb se mir\u00ebqenia materiale\/ekonomike e nj\u00eb shoq\u00ebrie \u00ebsht\u00eb kusht thelb\u00ebsor, \u00e7ka e b\u00ebn at\u00eb edhe shkak p\u00ebr krijimin e nj\u00eb regjimi demokratik, apo shtys\u00eb esenciale n\u00eb fillimin e nd\u00ebrtimit t\u00eb nj\u00eb procesi t\u00eb demokratizimit?<\/p>\n

Ne jemi t\u00eb mendimit se po. P\u00ebr ta argumentuar k\u00ebt\u00eb si fillim do bazohemi n\u00eb teorin\u00eb e Abraham Maslowit, e cila shprehet se individ\u00ebt nuk mund t\u2019i plot\u00ebsojn\u00eb nevojat e tyre sociale dhe psikologjike pa i plot\u00ebsuar ato thelb\u00ebsore, q\u00eb jan\u00eb nevojat fiziologjike. Ai e shpjegon k\u00ebt\u00eb n\u00eb form\u00ebn e nj\u00eb piramide, ku posht\u00eb jan\u00eb t\u00eb vendosura nevojat fiziologjike dhe lart ato socio-psikologjike. Sipas tij, plot\u00ebsimi i nevojave socio-psikologjike sjell me vete realizimin final t\u00eb individit. Por, q\u00eb kjo t\u00eb ndodh\u00eb, si fillim duhet t\u00eb p\u00ebrmbushen nevojat bazike si ushqimi, veshja, strehimi etj.<\/p>\n

N\u00ebse e shk\u00ebpusim k\u00ebt\u00eb nga niveli individual dhe e \u00e7ojm\u00eb n\u00eb at\u00eb kolektiv apo shoq\u00ebror, mund t\u00eb themi se e nj\u00ebjta gj\u00eb vlen edhe p\u00ebr shoq\u00ebrin\u00eb. N\u00eb k\u00ebt\u00eb rast, duke u bazuar n\u00eb vlerat e liberalizmit, ku interesi \u00ebsht\u00eb i reduktuar n\u00eb mir\u00ebqenien e gjithanshme t\u00eb individit, mund t\u00eb themi se realizimi i q\u00ebllimit final t\u00eb nj\u00eb shoq\u00ebrie \u00ebsht\u00eb pik\u00ebrisht nd\u00ebrtimi i nj\u00eb sistemi t\u00eb q\u00ebndruesh\u00ebm demokratik. Sepse nj\u00eb sistem i till\u00eb ka natyr\u00eb kufizuese ndaj totalitarizmit dhe kjo u sh\u00ebrben nj\u00ebkoh\u00ebsisht edhe interesave individual\u00eb. S\u00eb pari, nd\u00ebrtimi i nj\u00eb sistemi demokratik \u00ebsht\u00eb nj\u00eb nevoj\u00eb sociale dhe psikologjike. Si e till\u00eb, bazuar n\u00eb teorin\u00eb e m\u00ebsip\u00ebrme, k\u00ebrkon p\u00ebrmbushjen e nevojave biologjike.<\/p>\n

Rrjedhimisht, mund t\u00eb themi se nd\u00ebrtimi i nj\u00eb sistemi demokratik \u00ebsht\u00eb i varur masivisht nga mund\u00ebsimi i mir\u00ebqenies ekonomike\/materiale t\u00eb shoq\u00ebris\u00eb. Tani lind pyetja se p\u00ebrse pik\u00ebrisht regjimi demokratik? P\u00ebrse jo nj\u00eb regjim teokratik apo oligarkik? Arsyeja \u00ebsht\u00eb natyra e regjimit demokratik. Demokracia, ndryshe nga regjimet totalitare, \u00ebsht\u00eb tep\u00ebr e ndjeshme dhe e rrezikuar. Sepse, si\u00e7 e tham\u00eb m\u00eb sip\u00ebr, ajo \u00ebsht\u00eb kufizuese ndaj pushtetit politik t\u00eb grupit qeveris\u00ebs. Nd\u00ebrsa regjimet totalitare krijojn\u00eb hap\u00ebsir\u00eb t\u00eb nevojshme p\u00ebr interesat e grupit drejtues dhe nuk pyesin p\u00ebr lirit\u00eb e popullit.<\/p>\n

N\u00eb k\u00ebt\u00eb pik\u00eb populli nuk ndien ose ka frik\u00eb t\u00eb b\u00ebj\u00eb p\u00ebrpjekje p\u00ebr realizimin e obligimeve apo detyrimeve morale dhe ekzistenciale n\u00eb aspektin e p\u00ebrmbushjes s\u00eb jetes\u00ebs s\u00eb tyre n\u00eb nj\u00eb territor fizik dhe social, ku mund\u00ebsohen lirit\u00eb e tij. Kjo sepse ai tashm\u00eb \u00ebsht\u00eb i kontrolluar dhe \u00e7do p\u00ebrpjekje e till\u00eb sulmohet nga vet\u00eb sistemi me t\u00eb gjitha mjetet q\u00eb ai posedon. E kund\u00ebrta ndodh me regjimin demokratik. Demokracia \u00ebsht\u00eb e v\u00ebrtet\u00eb q\u00eb na fal liri p\u00ebr t\u2019u shprehur dhe jetuar si t\u00eb d\u00ebshirojm\u00eb, por kjo nuk \u00ebsht\u00eb falas.<\/p>\n

K\u00ebto liri kan\u00eb nj\u00eb \u00e7mim i cili nuk mund t\u00eb paguhet nj\u00eb her\u00eb dhe demokracia t\u00eb bjer\u00eb n\u00eb duart e popullit si nj\u00eb produkt i bler\u00eb dhe i zot\u00ebruar n\u00eb m\u00ebnyr\u00eb p\u00ebrfundimtare. Ky \u00e7mim duhet t\u00eb paguhet n\u00eb m\u00ebnyr\u00eb t\u00eb vazhdueshme gjat\u00eb gjith\u00eb koh\u00ebs q\u00eb regjimi demokratik \u00ebsht\u00eb n\u00eb fuqi. Ky \u00e7mim \u00ebsht\u00eb p\u00ebrpjekja e gjithanshme e popullit p\u00ebr ta mbrojtur at\u00eb si n\u00eb m\u00ebnyr\u00eb kolektive, ashtu edhe n\u00eb m\u00ebnyr\u00eb individuale.<\/p>\n

Protestat e shum\u00ebllojshme kund\u00ebr l\u00ebvizjeve q\u00eb kan\u00eb si q\u00ebllim fuqizimin e totalitarizmit, vet\u00ebdijesimi dhe shtimi i kapitalit kulturor p\u00ebr k\u00ebt\u00eb \u00e7\u00ebshtje n\u00eb mas\u00ebn e shoq\u00ebris\u00eb jan\u00eb thelb\u00ebsore p\u00ebr ruajtjen e demokracis\u00eb. Q\u00eb kjo t\u00eb ndodh\u00eb duhet q\u00eb shoq\u00ebria t\u00eb jet\u00eb e pajisur me nj\u00eb ideal t\u00eb qart\u00eb dhe ta ndiej\u00eb k\u00ebt\u00eb si nj\u00eb detyrim moral dhe p\u00ebrgjegj\u00ebsi thelb\u00ebsore t\u00eb t\u00eb qen\u00ebt nj\u00eb individ i lir\u00eb dhe qenie njer\u00ebzore. Pra, th\u00ebn\u00eb m\u00eb qart\u00eb, kjo k\u00ebrkon p\u00ebrfshirje t\u00eb mas\u00ebs s\u00eb shoq\u00ebris\u00eb n\u00eb k\u00ebt\u00eb filozofi t\u00eb t\u00eb jetuarit kolektiv.<\/p>\n

Tani lind pyetja sa e gatshme mund t\u00eb jet\u00eb nj\u00eb shoq\u00ebri q\u00eb t\u00eb luftoj\u00eb p\u00ebr ideale t\u00eb tilla n\u00eb kushtet e nj\u00eb gjendjeje t\u00eb mjerueshme ekonomike? Edhe pse nuk mund t\u00eb p\u00ebrjashtohet kurrsesi ekzistenca e individ\u00ebve t\u00eb ve\u00e7ant\u00eb q\u00eb jan\u00eb t\u00eb gatsh\u00ebm t\u00eb luftojn\u00eb kund\u00ebr totalitarizmit edhe n\u00eb varf\u00ebri, masa e ka gati t\u00eb pamundur. Sidomos nj\u00eb mas\u00eb e cila \u00ebsht\u00eb e varf\u00ebr n\u00eb kuptimin e zot\u00ebrimit t\u00eb nj\u00eb niveli t\u00eb lart\u00eb kulturor. K\u00ebtu dalim pik\u00ebrisht n\u00eb r\u00ebnd\u00ebsin\u00eb q\u00eb ka mir\u00ebqenia ekonomike p\u00ebr nj\u00eb demokraci t\u00eb q\u00ebndrueshme.<\/p>\n

Sepse zot\u00ebrimi i kapitalit kulturor \u00ebsht\u00eb i varur nga ai ekonomik. Nj\u00eb popull i cili nuk ka kapital ekonomik t\u00eb mjaftuesh\u00ebm p\u00ebr t\u2019i p\u00ebrballuar nevojat bazike t\u00eb jetes\u00ebs, e ka gati t\u00eb pamundur t\u00eb mendoj\u00eb p\u00ebr pasurim kulturor. Si pasoj\u00eb e pamjaftueshm\u00ebris\u00eb ekonomike, q\u00ebllimi final i realizimit t\u00eb shoq\u00ebris\u00eb, q\u00eb \u00ebsht\u00eb nd\u00ebrtimi i nj\u00eb demokracie t\u00eb fuqishme, reduktohet n\u00eb p\u00ebrmbushjen e nevojave bazike. N\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb, imuniteti social dob\u00ebsohet dhe b\u00ebhet i paaft\u00eb p\u00ebr t\u2019u vet\u00ebmbrojtur kund\u00ebr goditjeve totalitare.<\/p>\n

Teoria moderniste \u00ebsht\u00eb nj\u00eb nga p\u00ebrkrah\u00ebset m\u00eb t\u00eb fuqishme t\u00eb k\u00ebsaj hipoteze. Seymour Martin Lipset, q\u00eb \u00ebsht\u00eb nj\u00eb nga p\u00ebrfaq\u00ebsuesit e r\u00ebnd\u00ebsish\u00ebm t\u00eb k\u00ebsaj teorie, mendon se ka nj\u00eb lidhje t\u00eb r\u00ebnd\u00ebsishme mes zhvillimeve socio-ekonomike dhe fuqizimit t\u00eb procesit demokratik n\u00eb nj\u00eb shoq\u00ebri t\u00eb caktuar. Zhvillimi socio-ekonomik \u2013 q\u00eb p\u00ebrfshin nj\u00eb gam\u00eb t\u00eb gjer\u00eb zhvillimesh n\u00eb fusha t\u00eb ndryshme, si industrializimi, edukimi, zhvillimi infrastrukturor, komunikativ etj. \u2013 \u00ebsht\u00eb i aft\u00eb t\u2019i krijoj\u00eb kushtet e p\u00ebrshtatshme p\u00ebr kultivimin e far\u00ebs s\u00eb demokracis\u00eb. P\u00ebr k\u00ebt\u00eb arsye, shum\u00eb autor\u00eb e kan\u00eb par\u00eb zhvillimin kapitalist si nj\u00eb faktor tep\u00ebr t\u00eb r\u00ebnd\u00ebsish\u00ebm p\u00ebr demokracin\u00eb.Sepse kapitalizmi si sistem ekonomik plot\u00ebson kriteret e lartp\u00ebrmendura t\u00eb modernizmit.<\/p>\n

\u201cNuk \u00ebsht\u00eb e rastit q\u00eb nd\u00ebr autor\u00eb t\u00eb ndrysh\u00ebm modernist\u00eb, pik\u00eb fillese p\u00ebr modernitetin merren pik\u00ebrisht shoq\u00ebrit\u00eb per\u00ebndimore n\u00eb periudh\u00ebn e pas-Revolucionit Industrial n\u00eb fund t\u00eb shek. XVIII dhe p\u00ebrgjat\u00eb shek. XIX, koh\u00eb n\u00eb t\u00eb cil\u00ebn marr\u00ebdh\u00ebniet kapitaliste dhe shoq\u00ebria e tregut kishin filluar t\u00eb lul\u00ebzonin dhe thelloheshin n\u00eb k\u00ebto vende. Sipas Lipsetit, kapitalizmi ishte zemra e demokracis\u00eb sepse ai prodhonte pasuri (t\u00eb cil\u00ebn ai, n\u00eb m\u00ebnyr\u00eb t\u00eb paproblematizuar, supozonte se do t\u00eb v\u00ebrshonte posht\u00eb dhe do t\u00eb \u00e7onte n\u00eb nivele m\u00eb t\u00eb larta t\u00eb konsumit masiv), \u00e7oi n\u00eb nj\u00eb klas\u00eb t\u00eb mesme t\u00eb arsimuar dhe prodhoi nj\u00eb num\u00ebr ndryshimesh kulturore t\u00eb favorshme p\u00ebr demokracin\u00eb, si shekullarizimi i rritur dhe zvog\u00eblimi i identiteteve t\u00eb dh\u00ebna. K\u00ebshtu, sipas autorit n\u00eb fjal\u00eb, ishin zhvillimi kapitalist dhe progresi material q\u00eb ai prodhonte ato q\u00eb krijuan kushtet e p\u00ebrshtatshme p\u00ebr shfaqjen e demokracive. Nj\u00eb m\u00ebnyr\u00eb tjet\u00ebr se si Lipseti b\u00ebri lidhjen midis kapitalizmit dhe demokracis\u00eb ishte edhe n\u00ebp\u00ebrmjet zvog\u00eblimit t\u00eb konfliktit klasor dhe hapjes s\u00eb sistemit t\u00eb klasave q\u00eb b\u00ebnte t\u00eb mundur kapitalizmi.<\/em>\u201d<\/p>\n

[1]<\/a>\u00a0Zhvillimi i kapitalizmit, ndryshe nga sistemet totalitare, si\u00e7 mund t\u00eb shihet, \u00e7on n\u00eb pasurimin ekonomik dhe social t\u00eb masave dhe kjo krijon mund\u00ebsi m\u00eb t\u00eb m\u00ebdha p\u00ebr edukimin e arsimimin e tyre. Edukimi dhe arsimimi jan\u00eb institucione q\u00eb nuk kan\u00eb si q\u00ebllim vet\u00ebm instalimin e profesioneve t\u00eb ndryshme dhe p\u00ebrvet\u00ebsimin e aft\u00ebsive t\u00eb individ\u00ebve n\u00eb kuadrin e k\u00ebtyre profesioneve.<\/p>\n

Edhe pse specializimi i madh i pun\u00ebs dhe ekzistenca e shum\u00eb profesioneve ndikojn\u00eb n\u00eb m\u00ebnyr\u00eb indirekte duke krijuar nj\u00eb solidaritet organik i cili mund\u00ebson gjithashtu zhvillimin e individualizmit q\u00eb \u00ebsht\u00eb i nevojsh\u00ebm p\u00ebr p\u00ebrvet\u00ebsimin e vlerave demokratike, duke qen\u00eb se t\u00eb qen\u00ebt individ \u00ebsht\u00eb po ashtu nj\u00eb vler\u00eb demokratike q\u00eb p\u00ebrmban n\u00eb vetvete aft\u00ebsin\u00eb p\u00ebr konkretizimin e vlerave t\u00eb tjera, institucioni i edukimit dhe arsimimit \u00ebsht\u00eb gjithashtu i prir\u00eb t\u00eb zhvillohet n\u00eb boshtin e vlerave demokratike dhe shpalljen e tyre n\u00eb rrafshin kolektiv dhe individual, duke u shmangur nga vlerat totalitare. Sepse zhvillimi ekonomik kapitalist \u00ebsht\u00eb i varur nga nd\u00ebrmarrjet individualiste dhe ka t\u00eb nevojsh\u00ebm jo vet\u00ebm demokratizimin ekonomik por edhe at\u00eb socio-kulturor.<\/p>\n

Peter Beinart, n\u00eb artikullin e tij \u201cHow sanctions feed authoritarianism\u201d (Si sanksionet ushqejn\u00eb atutoritarizmin), mbron iden\u00eb se sanksionet ekonomike t\u00eb vendosura kund\u00ebr nj\u00eb vendi totalitar godasin demokracin\u00eb dhe procesin e demokratizimit. Kjo duket e logjikshme sepse n\u00eb realitet d\u00ebmtimi i ekonomis\u00eb s\u00eb nj\u00eb vendi redukton mir\u00ebqenien materiale dhe vret nevojat socio-psikologjike t\u00eb koshienc\u00ebs kolektive t\u00eb shoq\u00ebris\u00eb, duke e drejtuar at\u00eb n\u00eb p\u00ebrpjekjen p\u00ebr plot\u00ebsimin e nevojave thelb\u00ebsore fiziologjike. Ai shprehet se sanksionet gjithashtu b\u00ebjn\u00eb q\u00eb profesionist\u00ebt e k\u00ebtyre vendeve t\u00eb emigrojn\u00eb jasht\u00eb vendit. K\u00ebshtu, fuqit\u00eb p\u00ebrballuese intelektuale q\u00eb mund t\u2019i b\u00ebjn\u00eb ball\u00eb diktatur\u00ebs dob\u00ebsohen.<\/p>\n

Duke shtuar m\u00eb tej, ai shprehet se kjo sjell edhe zhvillimin e tregut t\u00eb zi, madje edhe reduktimin e r\u00ebnd\u00ebsis\u00eb s\u00eb arsimimit. Si pasoj\u00eb e varf\u00ebrimit ekonomik, familjet, sipas tij, do t\u2019i martojn\u00eb m\u00eb her\u00ebt vajzat, duke penguar arsimimin dhe fuqizimin e kapitalit kulturor. N\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb, si\u00e7 e kemi theksuar edhe m\u00eb lart, si pasoj\u00eb e dob\u00ebsimit t\u00eb imunitetit t\u00eb shoq\u00ebris\u00eb, s\u00ebmundja e diktatur\u00ebs v\u00ebrshon m\u00eb tej duke u zgjeruar n\u00eb \u00e7do qeliz\u00eb t\u00eb shoq\u00ebris\u00eb.<\/p>\n

Sanksionet ekonomike, sipas tij, jan\u00eb nj\u00eb nga gabimet e Amerik\u00ebs kundrejt vendeve totalitare. Sepse kan\u00eb fuqizuar kontrollin shtet\u00ebror mbi jet\u00ebn e individ\u00ebve. Si\u00e7 mund t\u00eb v\u00ebm\u00eb re, pasurimi ekonomik (apo mir\u00ebqenia materiale) \u00ebsht\u00eb faktor shum\u00eb i r\u00ebnd\u00ebsish\u00ebm p\u00ebr sundimin e vlerave demokratike. Por, sigurisht q\u00eb ky faktor nuk \u00ebsht\u00eb universal, pra i vlefsh\u00ebm kudo dhe kurdo. Mund t\u00eb ndodh\u00eb q\u00eb n\u00eb vende t\u00eb caktuara r\u00ebnia ekonomike t\u00eb b\u00ebhet shkak p\u00ebr kryengritje dhe rr\u00ebzim t\u00eb diktatur\u00ebs, duke sjell\u00eb demokracin\u00eb.<\/p>\n

Edhe pse nuk p\u00ebrkon plot\u00ebsisht me demokracin\u00eb e sotme, sipas Skirbekkut dhe Giljes, demokracia e vendosur n\u00eb Greqin\u00eb antike pjes\u00ebrisht lul\u00ebzoi si pasoj\u00eb e pak\u00ebnaq\u00ebsis\u00eb q\u00eb njer\u00ebzit filluan t\u00eb kishin kundrejt tiran\u00ebve t\u00eb cil\u00ebt vinin n\u00eb pushtet me pretendimin p\u00ebr ta nxjerr\u00eb vendin nga kriza, por q\u00eb qeverisnin sipas interesave t\u00eb tyre. Pra, ky shembull i ndodhur n\u00eb shekullin e 5-t\u00eb p.e.s tregon t\u00eb kund\u00ebrt\u00ebn: varf\u00ebria nxiti kryengritje kund\u00ebr tiran\u00ebve. Gjithsesi, duhet theksuar edhe nj\u00eb her\u00eb se rastet nuk jan\u00eb t\u00eb nj\u00ebjta dhe situata jon\u00eb n\u00eb bot\u00ebn moderne \u00ebsht\u00eb shum\u00eb her\u00eb m\u00eb e ndryshme. Kjo varet nga nj\u00eb s\u00ebr\u00eb faktor\u00ebsh si t\u00eb brendsh\u00ebm, ashtu edhe t\u00eb jasht\u00ebm.<\/p>\n

Duke marr\u00eb parasysh dhe r\u00ebnd\u00ebsin\u00eb q\u00eb ka fituar materializmi, t\u00ebhuajsimin e njer\u00ebzve kundrejt idealeve, rolin e mjeteve t\u00eb komunikimit masiv dhe p\u00ebrdorimin e ideologjive fetare ose jo n\u00eb vendet totalitare, kontrolli shtet\u00ebror mbi mas\u00ebn ngurt\u00ebsohet n\u00eb m\u00ebnyr\u00eb t\u00eb frikshme. Dhe ky fenomen duket se \u00ebsht\u00eb thik\u00eb me dy tehe: nga nj\u00ebra an\u00eb, n\u00eb nj\u00eb shoq\u00ebri t\u00eb varf\u00ebr ekonomikisht \u00ebsht\u00eb tep\u00ebr shkat\u00ebrrues dhe nga ana tjet\u00ebr mund t\u00eb jet\u00eb gati po kaq i fuqish\u00ebm edhe n\u00eb nj\u00eb shoq\u00ebri q\u00eb ka zhvillim ekonomik.<\/p>\n

Megjithat\u00eb, ne q\u00ebndrojm\u00eb pas tez\u00ebs se mir\u00ebqenia ekonomike\/materiale \u00ebsht\u00eb nj\u00eb faktor i r\u00ebnd\u00ebsish\u00ebm dhe determinues n\u00eb mas\u00eb t\u00eb madhe p\u00ebr fuqizimin e procesit t\u00eb demokratizimit dhe vendosjen e demokracis\u00eb n\u00eb vendet ku ajo tashm\u00eb ekziston, por n\u00eb m\u00ebnyr\u00eb m\u00eb urgjente dhe intensive n\u00eb ato vende ku ekonomia \u00ebsht\u00eb e dob\u00ebt dhe ku demokracia nuk ka shkelur akoma.<\/p>\n

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[1]<\/a>\u00a0Sqapi, G. (2016). Nj\u00eb vler\u00ebsim kritik ndaj teoris\u00eb s\u00eb modernizimit n\u00eb studimin e demokratizimit.\u00a0Bordi Editorial<\/em>, 101.<\/p>\n<\/div>\n<\/div>\n<\/div>","protected":false},"excerpt":{"rendered":"

N\u00eb p\u00ebrgjith\u00ebsi, n\u00eb shkencat sociale \u00ebsht\u00eb tep\u00ebr i v\u00ebshtir\u00eb p\u00ebrcaktimi i shkaqeve q\u00eb \u00e7ojn\u00eb n\u00eb nj\u00eb pasoj\u00eb t\u00eb caktuar. V\u00ebshtir\u00ebsia lind si pasoj\u00eb e kompleksitetit dhe dinamizmit q\u00eb karakterizon shoq\u00ebrin\u00eb njer\u00ebzore. Ndryshe nga bota natyrore, shoq\u00ebria njer\u00ebzore \u2013 edhe pse ka nj\u00eb influenc\u00eb mbi individ\u00ebt e saj, e cila vepron jasht\u00eb hap\u00ebsir\u00ebs s\u00eb tyre personale […]<\/p>","protected":false},"author":140,"featured_media":9613,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[13],"tags":[1006,1649,1648,1647],"ppma_author":[168],"class_list":["post-4505","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-analize","tag-ekonomi","tag-mireqenia","tag-mireqenia-ekonmike","tag-mireqenia-materiale"],"authors":[{"term_id":168,"user_id":140,"is_guest":0,"slug":"ledjo-zeneli","display_name":"Ledjo Zeneli","avatar_url":{"url":"https:\/\/sbunker.org\/wp-content\/uploads\/2023\/10\/download-4-7.jpg","url2x":"https:\/\/sbunker.org\/wp-content\/uploads\/2023\/10\/download-4-7.jpg"},"user_url":"","last_name":"Zeneli","first_name":"Ledjo","description":"Ledjo \u00ebsht\u00eb nj\u00eb 22 vje\u00e7ar nga Tirana. Studion p\u00ebr sociologji n\u00eb universitetin Sel\u00e7uk, n\u00eb qytetin e Konjas n\u00eb Turqi. Aktualisht ndodhet n\u00eb vitin e 3-t\u00eb bachelor. Fusha q\u00eb p\u00eblqen m\u00eb shum\u00eb \u00ebsht\u00eb kultura dhe \u00e7do lloj \u00e7\u00ebshtje q\u00eb ka t\u00eb b\u00ebj me kultur\u00ebn si e t\u00ebr\u00eb. "}],"_links":{"self":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/4505","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\/140"}],"replies":[{"embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/comments?post=4505"}],"version-history":[{"count":3,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/4505\/revisions"}],"predecessor-version":[{"id":9614,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/4505\/revisions\/9614"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/media\/9613"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/media?parent=4505"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/categories?post=4505"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/tags?post=4505"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/ppma_author?post=4505"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}