{"id":4988,"date":"2016-01-26T12:11:50","date_gmt":"2016-01-26T10:11:50","guid":{"rendered":"https:\/\/sbunker.org\/?p=4988"},"modified":"2024-11-05T12:14:19","modified_gmt":"2024-11-05T10:14:19","slug":"liria-tek-jean-paul-sartre","status":"publish","type":"post","link":"https:\/\/sbunker.org\/sr\/kritike\/liria-tek-jean-paul-sartre\/","title":{"rendered":"Liria tek Jean-Paul Sartre"},"content":{"rendered":"
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Recension: P\u00ebrkitazi me teorin\u00eb ekzistencialiste t\u00eb Jean-Paul Sartre-it.<\/p>\n<\/div>\n

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\u00cbsht\u00eb interesante se pothuajse gjith\u00e7ka n\u00eb veprimtarin\u00eb e Sartre-it, pavar\u00ebsisht se n\u00eb \u00e7\u2019dimensione t\u00eb ndryshme e sado t\u00eb gjera q\u00eb ato shfaqet, p\u00ebrmban si em\u00ebrues t\u00eb p\u00ebrbashk\u00ebt \u00e7\u00ebshtjen e Liris\u00eb. Ai, me nj\u00eb stil t\u00eb ve\u00e7ant\u00eb, insiston n\u00eb konstruktimin real t\u00eb horizonteve humane ku vet\u00ebafirmohet ekzistenca si e till\u00eb. Porse ai k\u00ebtu s\u2019\u00ebsht\u00eb aq i r\u00ebndomt\u00eb, krahasuar me disa mendimtar\u00eb q\u00eb proklamojn\u00eb t\u00eb nj\u00ebjt\u00ebn. Ndryshe, ta z\u00ebm\u00eb nga shembulli i Kierkegaard-it, i cili n\u00eb m\u00ebnyr\u00eb q\u00eb ta reduktoj\u00eb forc\u00ebn e Ankthit propozon integrimin avanturist n\u00eb vizione dogmatike, Sartre gjith\u00e7ka rreth k\u00ebtyre problemeve e koncepton t\u00eb pandar\u00eb nga vet\u00eb gjendja reale njer\u00ebzore. Praxis-i \u00ebsht\u00eb pik\u00ebnisje e pik\u00ebmbarim i studimeve teorike.<\/p>\n

Ekzistenca e liris\u00eb<\/strong><\/p>\n

Tendenca bazike e gjith\u00eb filozofis\u00eb t\u00eb hershme sartriane \u00ebsht\u00eb rehabilitimi konceputal i cogito-s karteziane. Ai pretendon q\u00eb forca e saj racionale, nj\u00ebfar\u00eb forme, \u00ebsht\u00eb e pareduktueshme. Ajo \u00ebsht\u00eb indiferente ndaj interferencave t\u00eb jashtme eventuale. Fuqizimi i saj \u00ebsht\u00eb n\u00eb proporcion t\u00eb drejt\u00eb me mund\u00ebsin\u00eb e vetorientimit. Bota konceptualizohet nga horizonti meditativ subjektiv. Subjektiviteti si i till\u00eb \u00ebsht\u00eb kategori struktuese e konturave t\u00eb saj. Ashtu si vijon kjo linj\u00eb filozofike, nd\u00ebr t\u00eb tjera, konsideron se specifika elementare e subjektivitetit \u00ebsht\u00eb Q\u00ebllim\u00ebsia. Mendimi ekziston si rezultat paraprak i q\u00ebllimeve. Prania e tij diku \u00ebsht\u00eb pasqyr\u00eb e nj\u00eb zgjedhjeje paraprake. Nuk ekziston asnj\u00eb kategori paradrejtuese e m\u00ebvet\u00ebsis\u00eb s\u00eb patjet\u00ebrsueshme t\u00eb cogito-s. Brenda k\u00ebtij varianti intencionalist, sigurisht, vizioni i Sartre-it, do ta ket\u00eb nj\u00eb mb\u00ebshtetje teorike kund\u00ebr \u00e7far\u00ebdo impakti t\u00eb jasht\u00ebzuar. Cogito-ja nuk deformohet nga \u00e7far\u00ebdo intervenimi nga jasht\u00eb. Interiorizimi eventual \u00ebsht\u00eb gjith\u00ebher\u00eb interiozim i q\u00ebllimsh\u00ebm. P\u00ebrmbajtja e saj \u00ebsht\u00eb totalisht e vet\u00ebdefinuar. Ajo \u00ebsht\u00eb pik\u00ebnisje e pakap\u00ebrcyeshme. Ndryshe nga vizioni psikanalitik q\u00eb pretendon dekompozimin definitiv t\u00eb vet\u00ebtransparenc\u00ebs racionale, apo mendimeve t\u00eb ndryshme predeterministe, vizioni i sip\u00ebrth\u00ebn\u00eb \u00ebsht\u00eb alternativ\u00eb unike p\u00ebr rikthim t\u00eb kompetencave t\u00eb cogito-s. Aplikimi i k\u00ebtij momenti teorik tek Sartre \u00ebsht\u00eb esencial n\u00eb rrjedh\u00ebn e pastajme t\u00eb mendimeve t\u00eb tij. Ajo q\u00eb prezanton tek libri Situatat n\u00eb trajt\u00eb t\u00eb t\u00ebr\u00ebsishme esen\u00ebn e k\u00ebtyre mendimeve \u00ebsht\u00eb konkluza famoze tek Qenia dhe Hi\u00e7i se \u201cvet\u00ebdija \u00e7doher\u00eb \u00ebsht\u00eb e tejdukshme p\u00ebr veten, madje dhe n\u00ebse subjekti streohet prapa ekranit mashtrues t\u00eb vet\u00ebmashtrimit\u201d. Kjo, patjet\u00ebr, sinonimizon nj\u00eb aspekt emblematik n\u00eb filozofin\u00eb e tij, sepse pik\u00ebrisht kjo struktur\u00eb e subjektivitetit \u00ebsht\u00eb parakusht fundamental p\u00ebr zhvillim t\u00eb m\u00ebtejm t\u00eb nj\u00eb koncepti t\u00eb Liris\u00eb.<\/p>\n

Megjithat\u00eb, kjo problematik\u00eb e pakusht\u00ebzueshm\u00ebris\u00eb absolute t\u00eb subjektivitetit nuk reduktohet ve\u00e7 n\u00eb suaza t\u00eb k\u00ebsaj hap\u00ebsire fenomenologjike. \u00c7\u00ebshtja \u00ebsht\u00eb pak m\u00eb komplekse. Sartre anulon \u00e7far\u00ebdo mund\u00ebsie t\u00eb vet\u00ebvendosjes t\u00eb subjektit n\u00eb realitet pa pranin\u00eb e Tjetrit. Ky \u00ebsht\u00eb fakt i pareduktuesh\u00ebm.<\/p>\n

Mungesa e Tjetrit, paradoksalisht, s\u2019\u00ebsht\u00eb hap\u00ebsir\u00eb abosulte p\u00ebr Unin por, paras\u00ebgjithash, pamund\u00ebsi e krejt\u00ebsishme e vetetablimit t\u00eb tij. Tjeti shfaqet si kriterium absolut p\u00ebr vet\u00ebnjohje. Andaj edhe Sartre tek Ekzistencializmi \u00ebsht\u00eb Humaniz\u00ebm thot\u00eb q\u00eb; \u201ck\u00ebshtu njeriu q\u00eb zb\u00ebrthehet n\u00ebp\u00ebrmjet cogito-s zbulon edhe gjith\u00eb t\u00eb tjer\u00ebt, dhe i zbulon si kusht t\u00eb ekzistenc\u00ebs s\u00eb tij. (\u2026) p\u00ebr t\u00eb nxjerr\u00eb \u00e7far\u00ebdo t\u00eb v\u00ebrtete p\u00ebr veten, duhet t\u00eb kaloj n\u00ebp\u00ebrmjet tjetrit. Tjetri \u00ebsht\u00eb i domosdosh\u00ebm p\u00ebr ekzistenc\u00ebn time, zaten sikund\u00ebr edhe p\u00ebr njohjen time q\u00eb kam p\u00ebr veten.(\u2026) k\u00ebshtu, zbulojm\u00eb menj\u00ebher\u00eb nj\u00eb bot\u00eb t\u00eb cil\u00ebn do ta quajm intersubjektivitet\u201d. Pa keqkuptime: kjo nuk presupozon munges\u00ebn relative t\u00eb autonomis\u00eb t\u00eb subjektivitetit. P\u00ebrkundrazi. Fusha e subjektivitetit, parimisht, \u00ebsht\u00eb e patjet\u00ebrsueshme. Tjetri tek Sartre nuk \u00ebsht\u00eb ajo kategoria imagjinare q\u00eb argumenton psikanaliza lacaniane, se Uni posedon si element konstituiv perceptimin e Tjetrit. Angazhimi teorik i Sartre-it \u00ebsht\u00eb ta p\u00ebrmbys\u00eb k\u00ebt\u00eb version t\u00eb relacioneve nd\u00ebrsubjektive. Megjith\u00ebse edhe ai duket t\u00eb jet\u00eb i vet\u00ebdij\u00ebsh\u00ebm p\u00ebr konfuzitetin e p\u00ebrgjithsh\u00ebm t\u00eb k\u00ebtyre raporteve. Tjetri, anipse, prodhon predispozita t\u00eb reduktimit t\u00eb vet\u00ebmanifestimit original, kjo nuk n\u00ebnkupton mbarimin e mund\u00ebsive p\u00ebr rikthim retroaktiv tek liria vetanake. Le ta provojm\u00eb k\u00ebt\u00eb n\u00ebp\u00ebrmjet nj\u00eb p\u00ebrvoje ekzistenciale q\u00eb Sartre e quan \u2018Fati i Keq\u2019. Ajo, shpeshtazi, \u00ebsht\u00eb rezultat i vetobjektivizimit nga perspektiva e Tjetrit. Njeriu aty ka prirje vetinstrumetalizimi nga Tjetri. Kjo gjendje p\u00ebr Nigel Warburton, tek Philosophy: the Classics 3rd edition, n\u00eb t\u00eb v\u00ebrtet\u00eb, \u00ebsht\u00eb e mund\u00ebshme ve\u00e7, sepse \u201cqeniet njer\u00ebzore jan\u00eb p\u00ebrnj\u00ebher\u00eb transcendente dhe faktike. Transcendenca referohet tek mund\u00ebsia jon\u00eb p\u00ebr t\u00eb menduar p\u00ebrtej k\u00ebsaj q\u00eb ndodh tani dhe p\u00ebr t\u2019u vet\u00ebprojektuar; fakticiteti i referohet asaj q\u00eb ndodh tani, tek ekzistenca e dh\u00ebn\u00eb q\u00eb s\u2019mund ta ndryshojm\u00eb. Ne q\u00ebndrojm\u00eb n\u00eb \u2018fat t\u00eb keq\u2019 duke mbajtur t\u00eb ndara fakticitetin dhe transcendenc\u00ebn, duke u vet\u00ebmenduar t\u00eb ndar\u00eb krejt nga trupi yn\u00eb (\u2026)\u201d.<\/p>\n

I gjith\u00eb sfondi letrar i Sartre-it, thuajse, pasqyron vizionin e tij filozofik. Ato jan\u00eb shprehje t\u00eb ndryshme t\u00eb t\u00eb nj\u00ebjtave bindje. Andaj edhe formula e sip\u00ebrth\u00ebn\u00eb kuptim\u00ebsohet n\u2019rast t\u00eb referen\u00ebs n\u00eb k\u00ebto modele letrare. Tek F\u00ebmij\u00ebria e nj\u00eb padroni, n\u00eb librin Muri, flitet p\u00ebr Licenienin q\u00eb qysh nga f\u00ebmij\u00ebria jeton i t\u00ebhuajsuar nga perspektiva e t\u00eb tjer\u00ebve. Ai \u00ebsht\u00eb rast tipik i inautenticitetit. Imazhi i tij p\u00ebr veten \u00ebsht\u00eb imazhi i Tjetrit p\u00ebr at\u00eb. Sado q\u00eb ai kap\u00ebrcen n\u00eb etapa t\u00eb ndryshme, prap\u00ebseprap\u00eb ekziston nj\u00eb distanc\u00eb nga uni dhe vetja e tij. Por, megjithat\u00eb perceptimi i Tjetrit s\u2019\u00ebsht\u00eb n\u00eb \u00e7far\u00ebdo varianti vetobjektivizues. Ai, megjithat\u00eb, mund t\u00eb anulohet. Licienti e b\u00ebn k\u00ebt\u00eb: n\u00eb nj\u00eb moment ai ndien \u00e7lirimin definitiv dhe vet\u00ebzbulon lirin\u00eb e tij. Teksa heshturazi zbulon se \u201cun\u00eb ekzistoj – mendoi – sepse kam t\u00eb drejt\u00eb p\u00ebr t\u00eb ekzistuar. E, ndoshta p\u00ebr t\u00eb par\u00ebn her\u00eb, atij i\u2019u fanit vet\u00ebtimthi e ardhmja e vet vezulluese dhe e lavdishme. (\u2026) Metamorfoza kishte marr\u00eb fund: n\u00eb at\u00eb kafene para nj\u00eb ore nj\u00eb djalosh i qeshur pak hutaq kishte hyr\u00eb brenda, tani andej po dilte nj\u00eb burr\u00eb, tamam nj\u00eb padron midis francezve\u201d. N\u00eb k\u00ebt\u00eb vetatribuim t\u00eb pakufizuar t\u00eb liris\u00eb, mbase definitivisht, kristalizohet mendimi fenomenologjik i Sartre-it brenda k\u00ebsaj periudhe. Rrjedha subjektive \u00ebsht\u00eb e lir\u00eb. Aty s\u2019ka kurr\u00ebfar\u00eb nd\u00ebrmjet\u00ebsuesi me ndikim potencial. Ai \u00ebsht\u00eb vetorientues autonom. Madje, ky segment teorik \u00ebsht\u00eb themeli i gjith\u00eb refleksioneve t\u00eb tij t\u00eb mpastajme.<\/p>\n

Territori i filozofis\u00eb, sipas Sartre, s\u2019mund t\u00eb jet\u00eb i pavarur nga aspektet ekzistenciale dhe relacioneve t\u00eb tyre me bot\u00ebn. N\u00eb suaza t\u00eb k\u00ebtij konteksti filozofik Sartre n\u00eb Ekzistencializmi \u00ebsht\u00eb Humaniz\u00ebm do ta shpreh\u00eb, ndoshta, konkluz\u00ebn thelb\u00ebsore t\u00eb gjith\u00eb filozofis\u00eb s\u00eb tij: \u201cEkzistenca i paraprin Esenc\u00ebs, ose, po t\u00eb doni, se duhet nisur nga subjektiviteti\u201d. N\u00eb diferenc\u00eb drastike nga rr\u00ebfenjat tradicionale q\u00eb ekzistenc\u00ebn e mendojn\u00eb si shprehje sip\u00ebrfaq\u00ebsore t\u00eb thelbeve metafizike, asgj\u00eb nuk e kusht\u00ebzon autoritetin ekzistencial. Ai vet\u00ebvetiu \u00ebsht\u00eb fakt primar. Rreth k\u00ebtij aspekti Sartre provon q\u00eb ekzistenca karakterizohet nga potenciale t\u00eb pakontestueshme vetafirmimi. P\u00ebr rrjedhoj\u00eb, k\u00ebtu zhb\u00ebhet hap\u00ebsira e ideve religjioze p\u00ebr qenien e nj\u00eb direktive teologjike q\u00eb preorienton veprimtarin\u00eb njer\u00ebzore. S\u2019ka as ndonj\u00eb karakteristik\u00eb statike natyrore q\u00eb kodifikon mund\u00ebsit\u00eb vet\u00ebvepruese t\u00eb tij. Madje kjo konkluz\u00eb \u00ebsht\u00eb edhe n\u00eb shp\u00ebrputhje me m\u00ebsimet e shpeshta sociologjike q\u00eb pohojn\u00eb se njeriu \u00ebsht\u00eb t\u00ebr\u00ebsi e marr\u00ebdh\u00ebnieve shoq\u00ebrore. E kund\u00ebrta vlen p\u00ebr k\u00ebt\u00eb vision: Njeriu ka imunitet absolut ndaj ndikimeve t\u00eb nd\u00ebrhyrjeve shoq\u00ebrore. Ikona ekzistenciale s\u2019reflekton, pra, as thelb teologjik, natyror apo shoq\u00ebror. Meq\u00eb ajo si i till\u00eb \u201c…hidhet drejt nj\u00eb ardhm\u00ebrie dhe q\u00eb \u00ebsht\u00eb i vet\u00ebdij\u00ebsh\u00ebm se projektohet n\u00eb at\u00eb ardhm\u00ebri\u201d. Njeriu, thjeshtazi, \u00ebsht\u00eb ekuivalent me t\u00ebr\u00ebsin\u00eb e veprimeve t\u00eb tij. Veprimi i tij \u00ebsht\u00eb materializim i liris\u00eb s\u00eb tij. Andaj ai \u00ebsht\u00eb p\u00ebrgjegj\u00ebs p\u00ebr at\u00eb. Mund\u00ebsia \u00ebsht\u00eb proporcionale me P\u00ebrgjegj\u00ebsin\u00eb. P\u00ebr rrjedhoj\u00eb, brenda kufijve t\u00eb asaj q\u00eb Sartre e klasifikon si \u2018fat njer\u00ebzor\u2019, si t\u00ebr\u00ebsi e kornizave q\u00eb skicojn\u00eb pozit\u00ebn e tij n\u00eb univers, ai \u00ebsht\u00eb autoritet i padyshimt\u00eb vendimmarr\u00ebs. Ai nuk e zgjedh k\u00ebt\u00eb ekzistenc\u00eb, porse operon detyrimisht brenda saj. Prandaj, Sartre shkruan se \u201cNjeriu \u00ebsht\u00eb i d\u00ebnuar t\u00eb jet\u00eb i lir\u00eb\u201d.<\/p>\n

Natyrisht, trajtimi i dimensionit ontologjik t\u00eb Liris\u00eb, pa nj\u00eb zb\u00ebrthim konceptual t\u00eb relacioneve t\u00eb Ankthit me Asgj\u00ebn\u00eb \u00ebsht\u00eb pasqyr\u00eb e pjesshme e filozofis\u00eb s\u00eb tij. P\u00ebr Sartre-in, Ankthi \u00ebsht\u00eb i pandar\u00eb nga Liria. Ankthi \u00ebsht\u00eb prova e Liris\u00eb. Meq\u00eb Ekzistenca ka mund\u00ebsi t\u00eb vet\u00ebshpalosjes, ajo p\u00ebrjeton Ankth. Vendimi eliminon Ankthin vazhdimisht. Meqen\u00ebse \u201cAnkthi s\u2019\u00ebsht\u00eb perde q\u00eb na ndan\u00eb nga aksioni, por pjes\u00eb e vet\u00eb aksionit\u201d. Ky \u00ebsht\u00eb momenti i pik\u00ebtakimit t\u00eb Ankthit me Asgj\u00ebn\u00eb. Asgj\u00ebja kuptim\u00ebsohet n\u00eb momentin e vet\u00ebprojektimit ekzistencial. Nuk ekziston kurr\u00ebfar\u00eb paradigme objektive normative q\u00eb eventualisht mund t\u00eb ekzistoj\u00eb si drejtuese e veprimeve tona. K\u00ebshtu liria do t\u00eb reduktohej n\u00eb kanalizim mekanik t\u00eb subjektivitetit n\u00eb k\u00ebto skema. Porse Njeriu \u00ebsht\u00eb krijues i tyre. Me aplikimin e Liris\u00eb s\u00eb tij ai nj\u00ebher\u00ebsh harton udh\u00ebrr\u00ebfyes universal normativ. Nga kjo p\u00ebrvoj\u00eb e ankthshme e ekzistenc\u00ebs, q\u00eb figurativisht, Sartre e kualifikon si \u201cbraktisje n\u00eb bot\u00eb\u201d, rrjedh edhe baza e mekanizmave t\u00eb vet\u00ebmashtrimit. Ky \u00ebsht\u00eb fakt i bezdis\u00ebsh\u00ebm p\u00ebr ekzistencialist\u00ebt. P\u00ebrkund\u00ebr k\u00ebtyre pretendimeve vet\u00ebrehabilituese dhe iniciativave t\u00eb ndryshme t\u00eb inautenticitetit, vlera supreme e filozofis\u00eb s\u00eb Sartre-s konsiston pik\u00ebrisht n\u00eb realizimin maksimal t\u00eb mund\u00ebsive t\u00eb zgjedhjes. Ai preferon konfrontim permanent me Lirin\u00eb.<\/p>\n

Humanizmi i Misioneve<\/strong><\/p>\n

Ajo \u00e7ka e karakterizon mendimin e Sartre-it, nd\u00ebr shum\u00eb elemente t\u00eb tjera, \u00ebsht\u00eb edhe disrespekti total ndaj vizioneve tradicionale p\u00ebr V\u00ebrtet\u00ebsin\u00eb si kategori unike dhe objektive. Prandaj, mendimi nihilist i Nietzsches, ndoshta, mund t\u00eb konsiderohet si dimension konstituiv i k\u00ebtij segmenti teorik. Tek K\u00ebshtu foli Zarathustra ai trumbetonte Vdekja e Zotit si deklarim i dekompozimeve definitive t\u00eb gjitha konstruksioneve objektive akseologjike. Si pasoj\u00eb e pranimit t\u00eb k\u00ebtij mendimi, Sartre e sheh edhe nj\u00eb pjes\u00eb nga vet\u00eb fryma ekzistenciale aty. Andaj, Sartre vijon se \u201cEkzistencialisti mendon se \u00ebsht\u00eb shum\u00eb e bezdishme q\u00eb Zoti s\u2019ekziston, sepse bashk\u00eb me t\u00eb zhduken mund\u00ebsit\u00eb q\u00eb n\u00eb qiell t\u00eb gjenden vlera t\u00eb kuptueshme. Nuk mund t\u00eb ket\u00eb nj\u00eb t\u00eb mir\u00eb apriori. (\u2026) Dostojevski kishte shkruar \u2018po t\u00eb mos ekzistoj\u00eb Zoti gjith\u00e7ka \u00ebsht\u00eb e lejueshme\u2019. K\u00ebtu \u00ebsht\u00eb pik\u00ebnisja e ekzistencializmit. (\u2026) prandaj njeriu \u00ebsht\u00eb i braktisur, ngase s\u2019gjen as n\u00eb vete as jasht\u00eb vetes mund\u00ebsi ku t\u00eb kapet\u201d. Megjithat\u00eb pretendimi i tij \u00ebsht\u00eb q\u00eb, edhe pse n\u00eb munges\u00eb t\u00eb nj\u00eb kriteriumi objektiv arbitrar, ta themeloj\u00eb megjithat\u00eb nj\u00eb formul\u00eb normative q\u00eb garanton nj\u00ebtrajt\u00ebshm\u00ebrin\u00eb universale t\u00eb veprimeve njer\u00ebzore. Kjo \u00ebsht\u00eb konsekuenc\u00eb direkte e mendimeve t\u00eb tij p\u00ebr domosdoshm\u00ebrin\u00eb e nd\u00ebrtueshm\u00ebris\u00eb s\u00eb nj\u00eb rendi human.<\/p>\n

Madje, si\u00e7 deklarohet vet\u00eb Sartre, gjith\u00eb kufiri i refleksioneve p\u00ebrmbyllet tek \u00e7\u00ebshtja e Njeriut. N\u00eb Situatat ai shkruan q\u00eb \u201c\u00e7do gj\u00eb q\u00eb i p\u00ebrket bot\u00ebs, filozofikisht \u00ebsht\u00eb bot\u00eb, n\u00eb t\u00eb cil\u00ebn \u00ebsht\u00eb njeriu dhe medoesmos bot\u00eb n\u00eb t\u00eb cil\u00ebn \u00ebsht\u00eb njeriu n\u00eb raport me njeriun i cili \u00ebsht\u00eb n\u00eb bot\u00eb. Fush\u00ebn filozofike e kufizon Njeriu\u201d. Mbase gjith\u00eb idet\u00eb e tij jan\u00eb n\u00eb funksion t\u00eb k\u00ebtij ideali. Natyrisht, kjo \u00ebsht\u00eb e pamundur n\u00eb nj\u00eb gjendje t\u00eb nihilizmit ekstrem. Andaj, interesi i tij bazik \u00ebsht\u00eb ta afirmoj\u00eb nj\u00eb skem\u00eb etike q\u00eb do ta hap\u00eb mund\u00ebsin\u00eb p\u00ebr konstruktim real t\u00eb atij rendi. Por kjo \u00ebsht\u00eb e pamundur nga ajo q\u00eb dikton etika tradicionale. Ai fillimisht v\u00eb n\u00eb spikam\u00eb n\u00ebp\u00ebrmjet rastit t\u00eb nj\u00eb studenti t\u00eb tij rreth pafuqis\u00eb s\u00eb leksioneve morale nga tradita biblike, por edhe ajo kantiane poashtu: \u201cKy djalosh mund t\u00eb zgjidhte, n\u00eb at\u00eb moment, midis mund\u00ebsive t\u00eb nisej p\u00ebr n\u00eb Angli dhe t\u00eb hynte n\u00eb Forcat e Lira Franceze – do t\u00eb thot\u00eb ta braktiste t\u00eb \u00ebm\u00ebn – ose t\u00eb q\u00ebndronte pran\u00eb s\u00eb \u00ebm\u00ebs, dhe t\u2019i ndihmonte t\u00eb jetonte.(\u2026) Kush do t\u2019i ndihmonte t\u00eb zgjidhte? Doktrina e Krishter\u00eb? Jo ajo thot\u00eb b\u00ebhuni t\u00eb m\u00ebshir\u00ebsh\u00ebm, duani t\u00eb af\u00ebrmin tuaj, flijohuni p\u00ebr tjetrin, zgjidhni rrug\u00ebn m\u00eb t\u00eb veshtir\u00eb etj.,etj.,(\u2026) Kush mund te vendose per k\u00ebt\u00eb apriori. Askush. Morali kantian thot\u00eb mos i trajtoni tjer\u00ebt si mjet por si q\u00ebllim. Shum\u00eb mir\u00eb; po q\u00eb se q\u00ebndroj pran\u00eb sime \u00ebm\u00eb, do ta trajtoj ai q\u00ebllim jo si mjet, porse k\u00ebshtu \u00ebsht\u00eb rrezik t\u2019i trajtoj si mjet ata q\u00eb luftojn\u00eb rreth meje\u201d. Nd\u00ebr t\u00eb tjera, vet\u00eb Sartre shkruan m\u00eb von\u00eb se ai kishte refuzuar t\u00eb jepte p\u00ebrgjigje para k\u00ebsaj dileme, meq\u00eb paraprakisht kishte ditur kahen e veprimeve t\u00eb studentit. Sigurisht, ai refuzon t\u00eb jet\u00eb referenc\u00eb racionalizuese e nj\u00eb inautenticiteti eventual. Ai vet\u00eb kishte v\u00ebn\u00eb n\u00eb pah se qysh ngandonj\u00ebher\u00eb njer\u00ebzit vet\u00ebtjet\u00ebrsohen p\u00ebr ta zvog\u00ebluar pesh\u00ebn e ankthit.<\/p>\n

Problematika e metodave<\/strong><\/p>\n

K\u00ebtu ndodh edhe transformimi i teoris\u00eb s\u00eb tij. Sartre insistonte n\u00eb domosdoshm\u00ebrin\u00eb e aplikimeve praktike gjith\u00eb mendimeve e rrjedhave t\u00eb m\u00ebsip\u00ebrme. Afirmimi ekzistencial p\u00ebrb\u00ebnte vler\u00eb supreme. Por tashm\u00eb kjo \u00ebsht\u00eb e mundur ve\u00e7 brenda kornizave konceptuale t\u00eb marksizmit. Ngase tek \u00c7\u00ebshtje t\u00eb Metod\u00ebs ai shprejhet: \u201cMarkzismi p\u00ebrb\u00ebn sot, n\u00eb t\u00eb v\u00ebrtet\u00eb, t\u00eb vetmin sistem t\u00eb koordinatave q\u00eb b\u00ebn t\u00eb mundsh\u00ebm t\u00eb vendoset dhe t\u00eb definohet nj\u00eb mendim n\u00eb cfar\u00ebdo fushe q\u00eb t\u00eb jet\u00eb, prej ekonomis\u00eb politike deri tek historia a morali\u201d. Bota e at\u00ebhershme politike, nga perspektiva e tij, ishte nj\u00eb mekaniz\u00ebm gjigand t\u00ebhuajsues. Bile, ai pas nj\u00eb periudhe kohore teksa zb\u00ebrthen n\u00eb retrospektiv\u00eb l\u00ebvizjet e filozofis\u00eb s\u00eb tij, pa kurr\u00ebfar\u00eb ekuivoku shkruan se \u201cIndividi brend\u00ebson p\u00ebrcaktimet e veta sociale: ai brend\u00ebson marr\u00ebdheniet n\u00eb prodhim, familjen e f\u00ebmij\u00ebris\u00eb s\u00eb tij, t\u00eb kaluar\u00ebn historike, instituiconet bashk\u00ebkohore, pastaj i jasht\u00ebson t\u00eb gjitha n\u00eb aktet dhe zgjedhjet t\u00eb cilat na kthejn\u00eb doemos t\u00eb gjith\u00eb q\u00eb ishte brend\u00ebsuar. Asnj\u00ebra nga k\u00ebto mendime nuk ishin t\u00eb pranishme n\u00eb Qenia dhe Hi\u00e7i\u201d. Nga ky moment Sartre identifikon nj\u00eb tension midis subjektivitetit ekzistencial dhe konditave objektive ekosociale. K\u00ebtu tashm\u00eb \u00ebsht\u00eb e qart\u00eb se \u00ebsht\u00eb shp\u00ebrb\u00ebr\u00eb n\u00eb nj\u00ebfar\u00eb forme e gjith\u00eb godina q\u00eb garantonte lirin\u00eb absolute subjektive, respektivisht pakusht\u00ebzueshm\u00ebrin\u00eb e saj. Tashm\u00eb ato ekzistonj\u00eb n\u00eb nd\u00ebrkusht\u00ebzim reciprok. Sigurisht kjo pasqyron paraprakisht aprovimin e koncepteve elementare dialektike. Bile ky \u00ebsht\u00eb aspekt q\u00eb ai do ta reprodukoj\u00eb gjithandej n\u00eb teorin\u00eb e tij. Asgj\u00eb nuk ekzison m\u00eb e vetizoluar n\u00eb Bot\u00eb. Dhe thot\u00eb se \u201cN\u00eb nj\u00eb teori t\u00eb v\u00ebrtet\u00eb dialektike, si\u00e7 \u00ebsht\u00eb materializmi historik, fenomenet dalin dialektikisht nj\u00ebri nga tjetri: ka konfiguracione t\u00eb ndryshme t\u00eb realitetit dialektk dhe \u00e7donj\u00ebri prej k\u00ebtyre konfiguracioneve \u00ebsht\u00eb rrept\u00ebsisht i kusht\u00ebzuar nga konfiguracioni q\u00eb i paraprin, t\u00eb cilin e integron dhe tejkalon njeherazi\u201d.<\/p>\n

Ky transformim evident i pozicioneve konceptuale n\u00eb mendimet e Sartre-it ka shkaktuar shpeshher\u00eb nj\u00eb dyzin\u00eb t\u00eb akuzave p\u00ebr inkonsistenca drastike konceptuale. Ndon\u00ebse vet\u00eb Sartre, nd\u00ebr t\u00eb tjera, tregon se gjith\u00eb ky konfuzitet rreth tij shkaktohet pas implikimit t\u00eb marksizmit n\u00eb teorin\u00eb e tij. Mbase, kjo problematik\u00eb nuk ekziston ve\u00e7, sepse ai ka l\u00ebvizur nga nj\u00eb hap\u00ebsir\u00eb specifike e ideve n\u00eb nj\u00eb tjet\u00ebr, por ve\u00e7mas ai pretendon t\u00eb pajtoj\u00eb dy bot\u00ebkuptime diametralisht t\u00eb kund\u00ebrta. Shum\u00eb mendimtar\u00eb t\u00eb tjer\u00eb, t\u00eb implikuar n\u00eb k\u00ebt\u00eb \u00e7\u00ebshtje kan\u00eb treguar se, realisht, n\u00eb mendimin e Sartre-it ekziston nj\u00eb diferenc\u00eb skematike. Prerje e vrazhdt\u00eb konceptuale. Gjith\u00eb elaborimi i m\u00ebsip\u00ebrm konfirmon se gjith\u00eb ky variant i interpretimeve nuk dep\u00ebrton p\u00ebrtej niveleve sip\u00ebrfaq\u00ebsore t\u00eb trajtueshm\u00ebris\u00eb s\u00eb k\u00ebsaj problematike. Mesazhi implicit i k\u00ebsaj p\u00ebrmbajtje dikton se, realisht, Sartre nuk e anulon gjith\u00eb mendimin e tij t\u00eb m\u00ebparm\u00eb ekzistencialist. Realisht, ekziston nj\u00eb kohezion i brendsh\u00ebm, ndon\u00ebse i destabilizuar nd\u00ebrkoh\u00eb, n\u00eb vizionin e tij filozofik t\u00eb m\u00ebpastajm\u00eb.<\/p>\n

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Recension: P\u00ebrkitazi me teorin\u00eb ekzistencialiste t\u00eb Jean-Paul Sartre-it. \u00cbsht\u00eb interesante se pothuajse gjith\u00e7ka n\u00eb veprimtarin\u00eb e Sartre-it, pavar\u00ebsisht se n\u00eb \u00e7\u2019dimensione t\u00eb ndryshme e sado t\u00eb gjera q\u00eb ato shfaqet, p\u00ebrmban si em\u00ebrues t\u00eb p\u00ebrbashk\u00ebt \u00e7\u00ebshtjen e Liris\u00eb. Ai, me nj\u00eb stil t\u00eb ve\u00e7ant\u00eb, insiston n\u00eb konstruktimin real t\u00eb horizonteve humane ku vet\u00ebafirmohet ekzistenca si […]<\/p>","protected":false},"author":266,"featured_media":9606,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[14],"tags":[1645,1322,1635],"ppma_author":[733],"class_list":["post-4988","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-kritike","tag-jean-paul-sartre","tag-kritike","tag-liria"],"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\/4988","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=4988"}],"version-history":[{"count":3,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/4988\/revisions"}],"predecessor-version":[{"id":9607,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/4988\/revisions\/9607"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/media\/9606"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/media?parent=4988"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/categories?post=4988"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/tags?post=4988"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/ppma_author?post=4988"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}