{"id":5099,"date":"2016-03-16T10:45:01","date_gmt":"2016-03-16T08:45:01","guid":{"rendered":"https:\/\/sbunker.org\/?p=5099"},"modified":"2024-11-13T10:49:52","modified_gmt":"2024-11-13T08:49:52","slug":"kritike-filozofise-se-subjektit","status":"publish","type":"post","link":"https:\/\/sbunker.org\/sr\/kritike\/kritike-filozofise-se-subjektit\/","title":{"rendered":"Kritik\u00eb filozofis\u00eb s\u00eb subjektit"},"content":{"rendered":"
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(Ekskurs mbi filozofin\u00eb e subjektit, Descartes-Kant)<\/p>\n<\/div>\n

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Kritik\u00eb subjektit kartezian<\/p>\n

Subjekti \u00ebsht\u00eb nj\u00eb nd\u00ebr konceptet filozofike m\u00eb t\u00eb debatueshmit n\u00eb historin\u00eb e filozofis\u00eb moderne. Si nj\u00eb konceptet i till\u00eb, ai z\u00eb fill qysh n\u00eb antikitet. Q\u00eb nga Sokrati, sidomos Platoni e deri n\u00eb dit\u00ebt e sotshme \u00ebsht\u00eb problematizuar si koncept filozofik. Mir\u00ebpo, n\u00eb periudh\u00ebn antike subjekti apo teoria mbi subjektin nuk ishte edhe aq e kristalizuar, pavar\u00ebsisht se ishte vendosur nj\u00ebfar\u00eb bazamenti mbi t\u00eb. Mir\u00ebpo, fundamentin e tij t\u00eb q\u00ebndruesh\u00ebm dhe ku n\u00eb nj\u00ebfar\u00eb m\u00ebnyre arrin pik\u00ebn kanonizuese t\u00eb tij, subjektit i vendoset q\u00eb me Descartes-in. Ishte Descartes-i i cili n\u00eb historin\u00eb e filozofis\u00eb njihet edhe si filozofi, \u2212 me t\u00eb cilin fillon edhe periudha moderne, \u2212 q\u00eb subjektit i dha form\u00ebn m\u00eb t\u00eb lart\u00eb kognitive t\u00eb nj\u00eb koncepti. Mir\u00ebpo, duhet pasur parasysh, sepse si\u00e7 shprehet edhe Roger Scruton-i se: \u201cTradita e p\u00ebrvijuar nga Descartes-i si themelues i filozofis\u00eb \u2018moderne\u2019 nuk duhet t\u00eb na shpjer\u00eb n\u00eb ngritjen e nj\u00eb muri t\u00eb pakaluesh\u00ebm midis mendimit filozofik t\u00eb shek. XVII dhe gjith\u00e7kaje t\u00eb m\u00ebparshme\u201d. Me k\u00ebt\u00eb Scruton-i na b\u00ebn t\u00eb vet\u00ebdijsh\u00ebm p\u00ebr nj\u00eb rrug\u00ebtim m\u00eb t\u00eb hersh\u00ebm q\u00eb subjekti kishte. Mir\u00ebpo, shk\u00ebputja e Descartes-it n\u00eb raport me periudh\u00ebs paraprake (Mesjet\u00ebn), ishte shum\u00eb e thell\u00eb si nga forma, po ashtu edhe nga p\u00ebrmbajtja. P\u00ebrderisa periudha klasike proklamonte bashkimin, uniformitetin n\u00ebp\u00ebrmes besimit, modernia n\u00eb nj\u00ebfar\u00eb forme projekton partikularen; subjekti tanim\u00eb ishte ai i cili nuk beson, por arsyeton.<\/p>\n

Pra, me lindjen e subjektit si koncept modern, \u00ebsht\u00eb edhe momenti kur fillojn\u00eb t\u00eb zhb\u00ebhen strukturat teoretizuese t\u00eb besimit mesjetar dhe t\u00eb instalohet struktura e mendimit racional. \u00cbsht\u00eb Descartes-i, i cili me filozofin\u00eb e tij racionaliste konceptoi nj\u00eb rend t\u00eb ri t\u00eb t\u00eb menduarit. Ai subjektin e b\u00ebn koncept filozofik, i cili do ta p\u00ebrcjell\u00eb si hije pothuajse t\u00eb gjith\u00eb epok\u00ebn moderne. Maksima e tij e famshme cogito ergo sum, \u00ebsht\u00eb momentumi i nj\u00eb hegjemonie n\u00eb filozofin\u00eb moderne. Cogito ergo sum \u00ebsht\u00eb edhe pik\u00ebnisja origjinale e Descartes-it, q\u00eb sipas tij kjo nuk \u00ebsht\u00eb konkluzion, por: \u201cPohimi jam, ekzistoj, \u00ebsht\u00eb doemos i v\u00ebrtet\u00eb kurdoher\u00eb q\u00eb thuhet prej meje ose konceptohet n\u00eb mendjen time\u201d (R. Scruton, Histori e Shkurt\u00ebr e Filozofis\u00eb Moderne \u2013 nga Descartes-i tek Wittgenstein-i). Sipas Descartes-it ky pohim \u00ebsht\u00eb i v\u00ebrtet\u00eb vetvetiu. Ose si\u00e7 pohon Nietzsche n\u00eb lidhje me cogito-n karteziane se: \u201cAtje \u00ebsht\u00eb mendimi, prandaj ka mendim\u201d \u2212 kjo m\u00ebnyr\u00eb e t\u00eb filozofuarit \u2212 \u201ce ka prodhuar nj\u00eb tautologji t\u00eb thjesht\u00eb: dhe pik\u00ebrisht ajo q\u00eb \u00ebsht\u00eb n\u00eb fjal\u00ebn, \u2018realitet i mendimit\u2019 nuk \u00ebsht\u00eb i prekur – dometh\u00ebn\u00eb, n\u00eb k\u00ebt\u00eb form\u00eb \u2018realiteti i duksh\u00ebm\u2019 i mendimit nuk mund t\u00eb mohohet. Ajo q\u00eb Descartes-i ka d\u00ebshiruar ishte se mendimi duhet t\u00eb ket\u00eb, jo nj\u00eb realitetit t\u00eb duksh\u00ebm, por nj\u00eb realitet n\u00eb vetvete\u201d (F. Nietzsche, The Will to Power). Pik\u00ebrisht subjekti kartezian b\u00ebhet nj\u00eb \u2018realitet n\u00eb vetvete\u2019, nj\u00eb koncept metafizik i cili vet\u00ebthemelohet, por nj\u00ebkoh\u00ebsisht ai na b\u00ebn t\u00eb varur q\u00eb t\u00eb kuptuarit e bot\u00ebs \u00ebsht\u00eb i mundur vet\u00ebm n\u00ebp\u00ebrmes tij.<\/p>\n

Descartes-i n\u00ebp\u00ebrmes metod\u00ebs s\u00eb tij t\u00eb dyshimit metodik arrin q\u00eb besimin ta z\u00ebvend\u00ebsoj\u00eb me arsyen, kurse n\u00eb vendin e Zotit ta vendos\u00eb subjektin i cili tanim\u00eb racionalizon. Ai subjektin e modifikoi n\u00eb form\u00ebn m\u00eb t\u00eb thell\u00eb dhe m\u00eb lart\u00eb kognitive q\u00eb kishte deri m\u00eb at\u00ebher\u00eb. Metodologjia t\u00eb cil\u00ebn ndjek Descartes-i p\u00ebr t\u00eb arritur deri tek nd\u00ebrtimi dhe konstituimi i k\u00ebtij koncepti njihet si \u2018dyshimi kartezian\u2019. Padyshueshm\u00ebria n\u00eb m\u00ebdyshje, Descartes-in e d\u00ebrgon deri tek e v\u00ebrteta e par\u00eb, tek mendimi. K\u00ebtu fillon edhe epoka e mendimit, si\u00e7 thot\u00eb edhe Reiner Sch\u00fcrmann-i se: \u201cKur Descartes-i e v\u00ebren veten e tij se \u00ebsht\u00eb duke menduar; at\u00ebher\u00eb ai n\u00eb k\u00ebt\u00eb p\u00ebrvoj\u00eb konstaton bazamentin e patundur dhe t\u00eb aft\u00eb p\u00ebr njohurit\u00eb themelore t\u00eb nj\u00eb shkence universale. K\u00ebtu shohim premis\u00ebn \u2018Un\u00eb mendoj\u2019 t\u00eb nd\u00ebrtuar si monoreferenc\u00eb. Dhe m\u00eb dometh\u00ebn\u00ebsja \u00ebsht\u00eb se k\u00ebtu, ne shohim shfaqjen e dyfisht\u00eb t\u00eb maksimizimit q\u00eb e zhduk ve\u00e7antin\u00eb e nj\u00eb fenomeni duke parashtruar at\u00eb \u2212 nuk ka me defenomenalizim \u2212 deri n\u00eb pik\u00ebn kur kjo \u00ebsht\u00eb e aft\u00eb t\u00eb bashk\u00ebngjitet me t\u00eb gjith\u00eb struktur\u00ebn e dijes\u201d (R. Sch\u00fcrmann, Broken Hegemonies). Me k\u00ebt\u00eb Sch\u00fcrmann-i konstaton fuqin\u00eb strukturore t\u00eb aparatit njoh\u00ebs q\u00eb Descartes-i kishte nd\u00ebrtuar. Cogito-ja b\u00ebhet pik\u00ebnisja e bot\u00ebs moderne, esenca e saj dhe mund\u00ebsia p\u00ebr njohje t\u00eb sigurt.<\/p>\n

Sipas Descartes-it, \u00ebsht\u00eb arsyeja ajo e cila na shpie tek e v\u00ebrteta. Ky \u00ebsht\u00eb edhe momenti kur cogito shnd\u00ebrrohet n\u00eb nj\u00eb subjekt t\u00eb vetizoluar hermetikisht. Mbase p\u00ebr k\u00ebt\u00eb vetizolim Nietzschhe mendon se: \u201cMendimi racional \u00ebsht\u00eb interpretimi sipas nj\u00eb skeme, nga e cila nuk mund t\u00eb \u00e7lirohesh\u201d (Will Durant, Friedrich Nietzsche \u2013 Vullneti p\u00ebr pushtet). K\u00ebtu Nietzsche, sipas Durant-it, na paraqet problematik\u00ebn q\u00eb mendim racionalist p\u00ebrmes m\u00ebnyr\u00ebs s\u00eb strukturimit t\u00eb argumenteve krijon nj\u00eb sistem t\u00eb mbyllur, t\u00eb shabllonizuar dhe i cili na n\u00ebnshtron pastaj. Ky vet\u00ebkonstituim i subjektit kartezian nga kapacitetet e tij optimale racionale, pa kurrfar\u00eb tensioni t\u00eb diktuar nga interaksioni me jasht\u00eb, i mund\u00ebsohet q\u00eb n\u00eb raport me fenomenet t\u00eb ket\u00eb nj\u00eb ep\u00ebrsi arbitrare. Cogito ergo sum do t\u00eb b\u00ebhet rendi i par\u00eb i njohjes racionale prej nga m\u00eb pastaj do t\u00eb burojn\u00eb njohjet e tjera t\u00eb reja. Cogito-ja b\u00ebhet instanca rregullative e s\u00eb tashmes, nj\u00eb instanc\u00eb imateriale, ahistorike. Andaj, Descartes-i p\u00ebr ta krijuar konceptin mbi subjektin duhej q\u00eb si\u00e7 shprehen Deleuze dhe Guattari \u201c…duhet q\u00eb \u2018i pari\u2019 ve\u00e7an\u00ebrisht t\u00eb ndryshoj\u00eb kuptim, t\u00eb marr\u00eb kuptim subjektiv, duhet q\u00eb \u00e7do diferenc\u00eb n\u00eb koh\u00eb, q\u00eb mes ides\u00eb dhe shpirtit q\u00eb e formon si subjekt, t\u00eb shuhet\u201d (G. Deleuze, F. Guattari, \u00c7\u2019\u00ebsht\u00eb Filozofia?). Sipas Deleuze dhe Guattari \u00ebsht\u00eb rrug\u00ebtimi idiomatik q\u00eb ndjek cogito-ja. Dhe pik\u00ebrisht kjo qe pik\u00ebnisja edhe p\u00ebr Kant-in q\u00eb ta nd\u00ebrtoj\u00eb filozofin\u00eb e tij mbi subjektin kartezian, por normalisht duke e \u2018avancuar\u2019 tanim\u00eb at\u00eb nga nj\u00eb subjekt pasiv, n\u00eb nj\u00eb subjekt veprues. Me transcendentalizimi q\u00eb Kant-i i b\u00ebri subjektit, krijoi nj\u00eb stad shum\u00eb m\u00eb t\u00eb ndrysh\u00ebm nga subjekti kartezian. Me konstituimin e subjektit n\u00ebp\u00ebrmes cogito-s, deri tek subjekti transcendental krijohet, po t\u00eb shprehemi me gjuh\u00ebn e Sch\u00fcrmann-it, nj\u00eb nga hegjemonit\u00eb m\u00eb me ndikim t\u00eb filozofis\u00eb moderne.<\/p>\n

Kritik\u00eb subjektit transcendental kantian<\/p>\n

\u00cbsht\u00eb Kant-i, ai q\u00eb subjektin kartezian e rimodeloi dhe ristrukturoi n\u00eb konditat e nj\u00eb metafizike transcendentale. Ai, subjektin e Descartes-it e njeh si psikologjiz\u00ebm racional. Mbase kap\u00ebrcimin fundamental q\u00eb Kanti i b\u00ebn kartezianizmit \u00ebsht\u00eb se ai t\u00ebr\u00eb objektivitetin e n\u00ebnshtron n\u00eb nj\u00eb domosdoshm\u00ebri n\u00eb raport me subjekti dhe duke i dh\u00ebn\u00eb subjektit t\u00eb tij nj\u00eb fuqi totalizuese njoh\u00ebse. Subjekti transcendental kantian \u00ebsht\u00eb subjekti njoh\u00ebs, i cili n\u00ebp\u00ebrmes shkall\u00ebve t\u00eb njohjes si nj\u00eb domosdoshm\u00ebri, ku mendja b\u00ebhet instanca qendrore njoh\u00ebse, subjekti b\u00ebhet ligjb\u00ebr\u00ebsi dhe ligjv\u00ebn\u00ebsi, i cili rregullon rendin e gj\u00ebrave n\u00eb bot\u00eb. N\u00ebp\u00ebrmes k\u00ebtij subjekti kuptim\u00ebsohet i t\u00ebr\u00eb realiteti fenomenal. Me k\u00ebt\u00eb Kant-i e vendos nj\u00eb diskurs t\u00ebr\u00ebsisht arbitrar me predispozita totalizuese. Fakti se fenomenaliteti kuptim\u00ebsohet vet\u00ebm n\u00ebp\u00ebrmes subjektit transcendental shp\u00ebrfaq diktimin hegjemonik t\u00eb interpretimit t\u00eb rendit t\u00eb bot\u00ebs. Domosdoshm\u00ebria si pjes\u00eb inherente e s\u00eb v\u00ebrtet\u00ebs p\u00ebr Kant-in \u00ebsht\u00eb parakusht kuptim\u00ebsues i \u2018realitetit transcendental\u2019. Kjo njohje a priori \u00ebsht\u00eb edhe bazamenti i njohjes jasht\u00eb sfer\u00ebs empirike. \u201cA prioria p\u00ebrkufizohet si e pavarur prej p\u00ebrvoj\u00ebs, pik\u00ebrisht sepse p\u00ebrvoja nuk na \u2018jep\u2019 kurr\u00eb di\u00e7ka universale dhe t\u00eb domosdoshme\u201d (G. Deleuze, Filozofia Kritike e Kantit). Ky \u00ebsht\u00eb edhe momenti kur Kant-i realitetin fenomenal e suspendon nga mund\u00ebsia e konditave njoh\u00ebse.<\/p>\n

Ky kap\u00ebrthim i fenomenalitetit n\u00ebn regjimin e a prioris\u00eb, ku mendja kantiane b\u00ebhet rregullatori i cili i jep kuptim \u00e7do gj\u00ebje, p\u00ebr Nietzsche-n \u00ebsht\u00eb tentativa q\u00eb nga konditat e nj\u00eb jete reale t\u00eb zhvendosemi n\u00eb konditat e nj\u00eb realiteti objektiv metafizik transcendent. P\u00ebr k\u00ebt\u00eb ai thot\u00eb se: \u201cBota e v\u00ebrtet\u00eb, \u00ebsht\u00eb e pakapshme, nuk mund t\u00eb tregohet, nuk mund t\u00eb premtohet, por \u00ebsht\u00eb tashm\u00eb vet\u00ebm nj\u00eb ngush\u00ebllim, nj\u00eb detyrim, nj\u00eb imperativ\u201d (F. Nietzsche, Per\u00ebndimi i idhujve \u2013 ose si t\u00eb filozofohet me \u00e7eki\u00e7). K\u00ebtu kritika e shprehur nga Nietzsche konsiston n\u00eb absurditetin e t\u00eb argumentuarit, sepse ai e kund\u00ebrshton kategorikisht fuqin\u00eb e mendjes kantiane, e cila me nj\u00eb leht\u00ebsi t\u00eb padurueshme e suprimon \u201cBot\u00ebn e v\u00ebrtet\u00eb\u201d. Zhb\u00ebrja e mund\u00ebsive dhe e perspektivave t\u00eb ndryshme karshi rendit Natyror, \u2212 q\u00eb subjekti transcendental i paravendos, ku krijon nj\u00eb fush\u00eb t\u00eb shabllonizuar, dhe nj\u00ebkoh\u00ebsisht t\u00eb domosdoshme, si dhe mund\u00ebsia e njohjes vet\u00ebm n\u00ebp\u00ebrmes shkall\u00ebve t\u00eb paravendosura, \u2212 e krijon iden\u00eb totalitare t\u00eb nj\u00eb paradigme filozofike universaliste. Pik\u00ebrisht kjo p\u00ebr Nietzsche-n \u00ebsht\u00eb edhe \u00e7arje dramatike n\u00eb k\u00ebt\u00eb rend t\u00eb gj\u00ebrave, q\u00eb fillon me vet\u00eb iden\u00eb fundamentale, iden\u00eb e Absolutit. \u201cTa ndash bot\u00ebn n\u00eb \u2018t\u00eb v\u00ebrtet\u00eb\u2019 dhe n\u00eb \u2018dukje\u2019, qoft\u00eb sipas m\u00ebnyr\u00ebs s\u00eb krishterimit, qoft\u00eb sipas m\u00ebnyr\u00ebs s\u00eb Kant-it (q\u00eb n\u00eb fund t\u00eb fundit ishte nj\u00eb i krishter\u00eb i zjarrt\u00eb), \u00ebsht\u00eb vet\u00ebm nj\u00eb sugjerim drejt dekadence, nj\u00eb simptom\u00eb e jet\u00ebs zbrit\u00ebse\u201d (F. Nietzsche, ibid., f. 24). Nietzsche nuk e pranon k\u00ebt\u00eb ndarje si \u2018realitet\u2019 dhe si \u2018aparenc\u00eb\u2019 dhe nj\u00ebkoh\u00ebsisht \u00ebsht\u00eb kund\u00ebr vendosjes arbitrare.<\/p>\n

Duke par\u00eb se subjekti transcendental n\u00ebp\u00ebrmes epistem\u00ebs mendore mundohet ta totalizoj\u00eb t\u00eb gjith\u00eb njohjen ton\u00eb p\u00ebr bot\u00ebn, dhe n\u00ebp\u00ebrmes saj ta vendos\u00eb n\u00eb l\u00ebvizje t\u00ebr\u00eb aparatin njoh\u00ebs, Foucault-ja e konsideron k\u00ebt\u00eb si nj\u00eb tjet\u00ebrsim n\u00ebp\u00ebrmjet t\u00eb cilit, tentohet q\u00eb t\u00eb iket nga realiteti i dh\u00ebn\u00eb dhe t\u00eb kap\u00ebrthehemi n\u00eb nj\u00eb instanc\u00eb si\u00e7 \u00ebsht\u00eb mendja dhe t\u00eb rrekemi pas kuptim\u00ebsimit t\u00eb bot\u00ebs, duke zbuluar t\u00eb v\u00ebrtet\u00ebn e fundme, e cila do t\u00eb sh\u00ebrbej\u00eb si nj\u00eb p\u00ebrligjje legjitime njoh\u00ebse, duke shp\u00ebrfillur n\u00eb m\u00ebnyr\u00eb t\u00eb vet\u00ebdijshme t\u00ebr\u00eb ekzistenc\u00ebn reale t\u00eb bot\u00ebs. P\u00ebr k\u00ebt\u00eb Foucault-ja mendon se me k\u00ebt\u00eb m\u00ebnyr\u00eb: \u201cKant-i e shmang vet\u00eb p\u00ebrfaq\u00ebsimin dhe \u00e7ka \u00ebsht\u00eb dh\u00ebn\u00eb p\u00ebrbrenda tij, me q\u00ebllimin q\u00eb ta adresoj\u00eb vet\u00ebn mbi baz\u00ebn e t\u00eb gjitha p\u00ebrfaq\u00ebsimeve, formave t\u00eb saj, q\u00eb mund t\u00eb parashtrohen. Prandaj nuk \u00ebsht\u00eb q\u00eb vet\u00eb p\u00ebrfaq\u00ebsimet, n\u00eb p\u00ebrputhje me vet\u00eb ligjet e tyre, mund t\u00eb vendosen, dhe n\u00eb t\u00eb nj\u00ebjt\u00ebn l\u00ebvizje, t\u00eb dekompozuara (nga analiza) dhe t\u00eb rikompozuara (nga sinteza)\u201d (M. Foucault, The order of things [An Archeology of the Human Sciences]). K\u00ebtu Foucault-ja na b\u00ebn t\u00eb ditur q\u00eb kemi t\u00eb b\u00ebjm\u00eb me nj\u00eb substanc\u00eb pa substanc\u00eb, e q\u00eb n\u00ebp\u00ebrmjet s\u00eb cil\u00ebs filozofia racionaliste gjat\u00eb t\u00ebr\u00eb modernitetit kishte determinuar komplet m\u00ebnyr\u00ebn e t\u00eb menduarit. Pra, Foucault-ja n\u00ebp\u00ebrmes m\u00ebnyr\u00ebs s\u00eb trajtimit arkeologjik t\u00eb fenomeneve filozofike nuk e merr si referenc\u00eb apo pik\u00ebv\u00ebshtrim subjektin transcendental, sepse sipas tij subjekti si i till\u00eb, manifestohet n\u00eb shum\u00eb rrafshe diskursive t\u00eb subjekteve partikulare dhe se r\u00ebnd\u00ebsia e \u2018subjektit racional\u2019 aty \u00ebsht\u00eb tercaiare. Me k\u00ebt\u00eb Foucault-ja tregon kriz\u00ebn epistemologjike q\u00eb e ka subjektit karteziano-kantian, i cili prodhon nj\u00eb terren t\u00eb ri v\u00ebzhgimi mbi teorin\u00eb e subjektit. Gjithsesi edhe n\u00eb k\u00ebt\u00eb pik\u00eb Foucault-ja \u00ebsht\u00eb mjaft i z\u00ebsh\u00ebm n\u00eb kritik\u00ebn e tij q\u00eb i b\u00ebn subjektit dhe epistemologjis\u00eb, kur ky i fundit e determinon mund\u00ebsin\u00eb e njohjes: \u201cKant-i duke e izoluar rast\u00ebsin\u00eb, shfuqizon pyetjen; \u00e7far\u00eb \u00ebsht\u00eb rendi i gj\u00ebrave, nd\u00ebrsa para se t\u00eb ishte kjo nj\u00eb \u00e7\u00ebshtje e krijimit t\u00eb marr\u00ebdh\u00ebnieve t\u00eb identitetit apo ndryshimit n\u00eb sfondin e vazhduesh\u00ebm t\u00eb ngjashm\u00ebrive, Kant-i sjell n\u00eb pah problemin invers t\u00eb sintez\u00ebs s\u00eb divers\u00ebs. Kjo nj\u00ebkoh\u00ebsisht transferon \u00e7\u00ebshtjen kritike nga koncepti i gjykimit, nga ekzistenca e gjinis\u00eb (t\u00eb marra nga analiza e p\u00ebrfaq\u00ebsimit), tek mund\u00ebsia e lidhjes s\u00eb p\u00ebrfaq\u00ebsimit bashk\u00eb, nga e drejta p\u00ebr em\u00ebrim n\u00eb baz\u00ebn p\u00ebr atribute, nga artikulimi nominal tek propozicioni i t\u00eb vetvetes, tek folja q\u00eb e themelon at\u00eb\u201d (F. Nietzsche, Per\u00ebndimi i idhujve \u2013 ose si t\u00eb filozofohet me \u00e7eki\u00e7).<\/p>\n

N\u00ebp\u00ebrmes k\u00ebtij rendi arbitrar njoh\u00ebs q\u00eb p\u00ebr kuintesenc\u00eb dhe substrat t\u00eb tij ka domosdoshm\u00ebrin\u00eb, p\u00ebr Nietzsche-n krijon nj\u00eb zhvendosje t\u00eb q\u00ebllimshme nga realiteti p\u00ebrdit\u00ebsues jet\u00ebsor. Kjo shp\u00ebrputhje konceptuale p\u00ebr Nietzsche-n \u00ebsht\u00eb momenti i par\u00eb i asaj q\u00eb ka t\u00eb b\u00ebj\u00eb me kriz\u00ebn dhe r\u00ebnien e ides\u00eb s\u00eb subjektit. \u201cVdekja e Zotit\u201d, koncepti q\u00eb prodhohet brenda k\u00ebsaj metafore, \u00ebsht\u00eb koncepti i dekompozimit t\u00eb nj\u00eb episteme, e cila n\u00eb nj\u00ebfar\u00eb forme e ka mund\u00ebsuar gjith\u00eb diskursin etiko-emancipues n\u00eb filozofin\u00eb dhe kultur\u00ebn per\u00ebndimore. Morali q\u00eb Kant-i insitonte q\u00eb t\u00eb ishte imperativi i subjektit, p\u00ebr Nietzsche-n \u00ebsht\u00eb i kund\u00ebrnatyrsh\u00ebm \u2013 \u201cGjykimi moral k\u00ebt\u00eb ka t\u00eb p\u00ebrbashk\u00ebt me gjykimin fetar, q\u00eb beson n\u00eb realitete q\u00eb nuk ekzistojn\u00eb\u201d(Nietzsche, ibid., f. 44). Imperativi kantian \u00ebsht\u00eb tendenca e vendosjes s\u00eb nj\u00eb morali me predispozita metafizike dhe n\u00ebp\u00ebrmjet subjektivizimit t\u00eb tij merr karakter universalist. Kjo prerogativ\u00eb e domosdoshme universaliste theksohet po ashtu edhe nga Deleuze i cili thot\u00eb: \u201cTeza kantiane \u00ebsht\u00eb: fenomenet u n\u00ebnshtrohen domosdoshm\u00ebrisht kategorive, aq sa, fal\u00eb kategorive, ne jemi ligjb\u00ebr\u00ebsit e v\u00ebrtet\u00eb t\u00eb Natyr\u00ebs\u201d (G. Deleuze, Filozofia Kritike e Kantit). Nga kjo del se Kant-i edhe m\u00eb arbitrarisht se Descartes-i vendos nj\u00eb normativitet i cili \u00ebsht\u00eb i domosdosh\u00ebm n\u00eb thelbin e vet. N\u00ebp\u00ebrmes subjektit transcendental, i cili \u00ebsht\u00eb instanca e vetme dhe e fundit e kuptim\u00ebsimit t\u00eb bot\u00ebs, Kant-i e subjektifikon objektivitetin. \u201cFenomenet i n\u00ebnshtrohen pra domosdoshm\u00ebrisht nj\u00ebsis\u00eb transcendentale t\u00eb k\u00ebsaj sinteze dhe kategorive q\u00eb e p\u00ebrfytyrojn\u00eb a priori\u201d (Deleuze, ibid., f. 56). Pra, teza e Kantit se fenomenet i n\u00ebnshtrohen aparatit t\u00eb mendjes e paraqet fundamentin e ides\u00eb me karakter totalitar. K\u00ebtu v\u00ebrehet edhe m\u00ebkati m\u00eb i madh epistemologjik, \u00ebsht\u00eb domosdoshm\u00ebria e cila n\u00ebp\u00ebrmes Kant-it b\u00ebhet mjeti p\u00ebr reprezentimin e rezervuar. Ky \u00ebsht\u00eb momenti kur ontologjia iu n\u00ebnshtrua epistemologjis\u00eb. Me Nietzsche-n e m\u00eb pas edhe komplet filozofin\u00eb postnietzscheane do t\u00eb insistohet n\u00eb zhb\u00ebrjen e subjektit si instanc\u00eb rregullative. Kritika q\u00eb i b\u00ebhet subjektit transcendental \u00ebsht\u00eb se ai nuk mund t\u00eb na d\u00ebrgoj\u00eb drejt njohjes. T\u00ebr\u00eb kritik\u00ebn q\u00eb Foucault-ja i b\u00ebn filozofis\u00eb refleksive racionaliste, arrin n\u00eb konkluzionin se duke marr\u00eb parasysh aparatet diskursive si dhe manifestimin e tyre pa nj\u00eb epiqend\u00ebr, ku njeriu do t\u00eb mund t\u00eb projektohej apo t\u00eb projektoj\u00eb, ai shpall edhe \u2018vdekjen e subjektit\u2019. Buz\u00ebqeshje filozofike* si nj\u00eb p\u00ebrgjigje filozofike \u00ebsht\u00eb edhe nj\u00eb nga format m\u00eb kuptimplote q\u00eb i b\u00ebhet ides\u00eb s\u00eb subjektit, por edhe t\u00eb gjith\u00eb atyre sistemeve filozofike q\u00eb insistojn\u00eb n\u00eb universalizma t\u00eb ndrysh\u00ebm. Foucault-ja nuk d\u00ebshiron q\u00eb t\u00eb bjer\u00eb n\u00eb grack\u00ebn e skemave t\u00eb filozofis\u00eb tradicionale, e cila e redukton mund\u00ebsin\u00eb q\u00eb ta shohim bot\u00ebn jasht\u00eb imazhit t\u00eb saj totalizuese.<\/p>\n

Me iden\u00eb q\u00eb subjekti nuk ekziston, Foucault-ja nuk m\u00ebton q\u00eb ta mbyll\u00eb horizontin e k\u00ebrkimit, p\u00ebrkundrazi, ai me \u2018vdekjen e subjektit\u2019 e mbyll nj\u00eb form\u00eb t\u00eb menduarit arbitrar, zhb\u00ebrjen e k\u00ebsaj esence e p\u00ebrjeton si nj\u00eb hapje e shum\u00eb mund\u00ebsive p\u00ebr rishikimin nga nj\u00eb pluralitet perspektivash. Pra, p\u00ebr Focuault-ja fundi i njeriut-subjekt nuk e mohon mund\u00ebsin\u00eb e nj\u00eb epistemologjie t\u00eb re, por jasht\u00eb predispozitave moderniste. P\u00ebr Foucault-n\u00eb ky \u00ebsht\u00eb vet\u00ebm fillimi i nj\u00eb rrug\u00ebtimi, i cili nuk i n\u00ebnshtrohet m\u00eb nj\u00eb normativiteti apo domosdoshm\u00ebrie, por q\u00eb rrug\u00ebton si nj\u00eb model pa tendenca gjith\u00ebp\u00ebrfshir\u00ebse. Pra, si\u00e7 v\u00ebrejm\u00eb subjekti modern, por edhe subjekti n\u00eb p\u00ebrgjith\u00ebsi si nj\u00eb instanc\u00eb vet\u00ebrregulluese e bot\u00ebs, mund t\u00eb themi se futet n\u00eb nj\u00eb kritik\u00eb t\u00eb thell\u00eb argumentuese dhe q\u00eb n\u00eb fund konkludohet, se n\u00eb fakt ai nuk ekziston, por ishte miti i tij q\u00eb u b\u00eb e v\u00ebrteta e tij.<\/p>\n

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*T\u00eb gjith\u00eb atyre t\u00eb cil\u00ebt ende d\u00ebshirojn\u00eb t\u00eb flasin p\u00ebr njeriun, sundimin e tij ose \u00e7lirimin e tij, t\u00eb gjith\u00eb atyre q\u00eb ende shtrojn\u00eb pyetjen p\u00ebr at\u00eb se \u00e7ka \u00ebsht\u00eb njeriu n\u00eb esenc\u00ebn e tij, t\u00eb gjith\u00eb atyre q\u00eb d\u00ebshirojn\u00eb t\u00eb nisen nga ai p\u00ebr t\u00eb arritur deri tek e v\u00ebrteta, t\u00eb gjith\u00eb atyre t\u00eb cil\u00ebt, p\u00ebrkundrazi, e reduktojn\u00eb \u00e7do njohje n\u00eb t\u00eb v\u00ebrteta njer\u00ebzore dhe atyre q\u00eb nuk d\u00ebshirojn\u00eb formalizime pa antropologjizime, t\u00eb cil\u00ebt nuk d\u00ebshirojn\u00eb t\u00eb mitologjizojn\u00eb pa demistifikime, q\u00eb nuk d\u00ebshirojn\u00eb t\u00eb mendojn\u00eb e q\u00eb menj\u00ebher\u00eb t\u00eb mos u shkoj\u00eb mendja se k\u00ebt\u00eb e mendon njeriu, t\u00eb gjitha k\u00ebtyre formave t\u00eb t\u00eb menduarit t\u00eb shtremb\u00ebr e t\u00eb shtremb\u00ebruar, mund t’ua kund\u00ebrv\u00ebm\u00eb nj\u00eb buz\u00ebqeshje filozofike – e cila n\u00eb t\u00eb shumt\u00ebn \u00ebsht\u00eb heshtje. (Michel Foucault, The order of things [An Archeology of the Human Sciences]).<\/em><\/p>\n

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(Ekskurs mbi filozofin\u00eb e subjektit, Descartes-Kant) Kritik\u00eb subjektit kartezian Subjekti \u00ebsht\u00eb nj\u00eb nd\u00ebr konceptet filozofike m\u00eb t\u00eb debatueshmit n\u00eb historin\u00eb e filozofis\u00eb moderne. Si nj\u00eb konceptet i till\u00eb, ai z\u00eb fill qysh n\u00eb antikitet. Q\u00eb nga Sokrati, sidomos Platoni e deri n\u00eb dit\u00ebt e sotshme \u00ebsht\u00eb problematizuar si koncept filozofik. Mir\u00ebpo, n\u00eb periudh\u00ebn antike subjekti […]<\/p>","protected":false},"author":266,"featured_media":10097,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[14],"tags":[1786,1322,1787],"ppma_author":[733],"class_list":["post-5099","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-kritike","tag-filozofia","tag-kritike","tag-subjekti"],"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\/5099","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=5099"}],"version-history":[{"count":3,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/5099\/revisions"}],"predecessor-version":[{"id":10098,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/5099\/revisions\/10098"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/media\/10097"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/media?parent=5099"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/categories?post=5099"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/tags?post=5099"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/ppma_author?post=5099"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}