{"id":5109,"date":"2016-03-23T11:21:49","date_gmt":"2016-03-23T09:21:49","guid":{"rendered":"https:\/\/sbunker.org\/?p=5109"},"modified":"2024-11-13T11:23:58","modified_gmt":"2024-11-13T09:23:58","slug":"normal-jo-i-cmendur","status":"publish","type":"post","link":"https:\/\/sbunker.org\/sr\/uncategorized\/normal-jo-i-cmendur\/","title":{"rendered":"Normal? Jo, i \u00e7mendur"},"content":{"rendered":"
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N\u00eb gjith\u00eb historin\u00eb e mendimit filozofik per\u00ebndimor filozof\u00ebt e par\u00eb dhe t\u00eb vet\u00ebm p\u00ebr Nietzsche-n ishin dhe mbet\u00ebn parasokratik\u00ebt. Ai mendonte se parasokratik\u00ebt ishin ata q\u00eb kishin refleksionin, imagjinat\u00ebn mbi kozmosin. Preokupimet e tyre kishin t\u00eb b\u00ebnin ekskluzivisht me rendin kozmologjik. Kozmosi p\u00ebr ta ishte nj\u00eb p\u00ebrsiatje e past\u00ebr filozofike mbi t\u00eb cilin ishte i orientuar refleksioni i tyre. Ata insistonin jo n\u00eb gjetjen e t\u00eb v\u00ebrtetave t\u00eb fundme, por n\u00eb t\u00eb b\u00ebrit filozofi p\u00ebr jet\u00ebn dhe mbi jet\u00ebn, sepse filozofia p\u00ebr parasokratik\u00ebt ishte para s\u00eb gjithash m\u00ebnyr\u00eb e jetes\u00ebs. N\u00ebn dioptrin\u00eb e reflektimit s\u00eb tyre nuk ishte kuptimi dhe zb\u00ebrthimi i normativitetit kozmologjik, por ishte gjetja e shkaqeve t\u00eb para q\u00eb e shkaktojn\u00eb k\u00ebt\u00eb normativitet. Ky moment n\u00eb terma nietzschean lirisht mund t\u00eb konsiderohet si akti i par\u00eb i habis\u00eb, q\u00eb n\u00eb filozofi konsiderohet si momentumi nism\u00ebtar i refleksionit filozofik. Vet\u00eb filozofia e Nietzsche-s nuk \u00ebsht\u00eb asgj\u00eb tjet\u00ebr p\u00ebrve\u00e7se rikthim tek parasokraatik\u00ebt, pra, rikthim tek habia si forma e par\u00eb e refleksionit. Rikthim i Nietzsche-s tek parasokratik\u00ebt vjen si pasoj\u00eb se filozofia pas-sokratike, q\u00eb njihet si periudha antropologjike, deri tek Nietzsche, ishte filozofi jo tanim\u00eb e refleksionit mbi bot\u00ebn, por konstituimi i nj\u00eb normativiteti sistematik filozofik.<\/p>\n

Me Sokratin q\u00eb fillon periudha antropologjike n\u00eb filozofi, refleksioni mbi bot\u00ebn z\u00ebvend\u00ebsohet me njohjen mbi njeriun. Preokupim i njohjes tashm\u00eb nuk jan\u00eb shkaqet e para t\u00eb nj\u00eb rendi kozmologjik, por preokupim \u00ebsht\u00eb njohja e njeriut dhe bot\u00ebs q\u00eb e rrethon. Filozofia tanim\u00eb zhvendoset nga habia filozofike dhe vendoset tek preokupimi mbi njeriun si instanca m\u00eb e lart\u00eb njohjes. \u2018Njih vetveten\u2019 kur thot\u00eb Sokrati, th\u00ebrret n\u00eb nj\u00eb domosdoshm\u00ebri me predispozita normative. Obligativiteti i \u201cnjih vetveten\u201d p\u00ebr t\u00ebr\u00eb filozofin\u00eb e m\u00ebpastajme do t\u00eb prodhoj\u00eb nj\u00eb projekt filozofik normativ t\u00eb domosdosh\u00ebm, i cili p\u00ebrbrenda tij ng\u00ebrthen legjislacionin e t\u00eb filozofuarit. Njohja tanim\u00eb nuk \u00ebsht\u00eb refleksion, por \u00ebsht\u00eb nj\u00eb procesualitet mendor i t\u00eb argumentuarit. Ky model i t\u00eb filozofuarit q\u00eb fillon me Sokratin dhe i cili \u00a0fundamentohet me Platonin do t\u00eb kuptim\u00ebsohet n\u00eb modernitet si nj\u00eb ontologjiz\u00ebm i subjektit kartezian. Tash n\u00eb vend t\u00eb \u2018njih vetveten\u2019 si njohje antropocentrike, kemi transformimin n\u00eb njohjen subjektocentrike. Maksima karteziane \u2018Cogito, ergo sum\u2019, \u00ebsht\u00eb zhvendosja n\u00eb nj\u00eb njohje metodike t\u00eb subjektit p\u00ebr bot\u00ebn. Sipas tij baz\u00eb e vetme q\u00eb na shpie drejt\u00eb s\u00eb v\u00ebrtet\u00ebs \u00ebsht\u00eb arsyeja. 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 Nietzsche 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, f. 29 ). Nietzsche na paraqet problematik\u00ebn q\u00eb mendimi racionalist n\u00ebp\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. Nj\u00eb skllav\u00ebrim t\u00eb till\u00eb nga njohja e paraqet shum\u00eb qart\u00eb edhe Georges Bataille kur thot\u00eb: “Un\u00eb mendoj se njohja na skllav\u00ebron, sepse n\u00eb baz\u00ebn t\u00eb t\u00eb gjitha njohurive ka nj\u00eb serviliz\u00ebm, i pranimit, i nj\u00eb m\u00ebnyre t\u00eb jetes\u00ebs ku \u00e7do moment ka kuptim vet\u00ebm n\u00eb lidhje me nj\u00eb tjet\u00ebr, ose t\u00eb tjer\u00ebt q\u00eb do ta ndjekin at\u00eb”.<\/p>\n

Gjithashtu sipas Karla Popper-it p\u00ebrbrenda k\u00ebtij normativiteti ka nj\u00eb potencialitet shkat\u00ebrrues t\u00eb realitetit social. Ky potencialitet minues vjen si rezultat i vendosjes se mendimit totalitar, sepse vet\u00eb forma arbitrare e shabllonizuar dhe me karakter t\u00eb domosdosh\u00ebm do t\u00eb krijoj\u00eb hendeqe mes mendimit dhe realitetit. Konkretisht kritika e Popper-it ndaj Platonit konsiston n\u00eb p\u00ebrpjekjen q\u00eb realitetin social ta nd\u00ebrtoj\u00eb n\u00ebp\u00ebrmes realitetit t\u00eb ideve. Sipas Popper-it formula idealiste e Platonit \u00ebsht\u00eb: \u201cNdalo \u00e7do ndryshim politik!\u201d (Popper, Shoq\u00ebria e hapur dhe armiqt\u00eb e saj, f. 137). Rezultati i krejt k\u00ebsaj \u00ebsht\u00eb ajo q\u00eb Popper-i e quan \u2018shtet i ndalur\u2019 apo \u2018shtet totalitar\u2019, i cili prodhon nj\u00eb shoq\u00ebri tribale. Kjo frym\u00eb totalitare, q\u00eb \u00ebsht\u00eb t\u00ebr\u00ebsisht brenda projektit idealist, sipas Popper-it, i hap\u00eb rrug\u00ebn nj\u00eb rendi normativ \u2018normalizues\u2019, ku shoq\u00ebria do t\u00eb ndahet n\u00eb ata q\u00eb njihen si \u2018normal\u00eb\u2019 dhe n\u00eb ata q\u00eb do t\u00eb projektohen si t\u00eb \u2018\u00e7mendur\u2019. N\u00eb nj\u00ebfar\u00eb forme \u2018normal\u00ebt\u2019 jan\u00eb ata t\u00eb cil\u00ebt e mir\u00ebmbajn\u00eb frym\u00ebn totalitare, e cila i prodhon ata, mir\u00ebpo, edhe vet\u00eb k\u00ebta \u2018normal\u00eb\u2019 kan\u00eb prirje totalitare. \u2018Normal\u00ebt\u2019, (q\u00eb n\u00eb k\u00ebt\u00eb rast mund t\u00eb jemi secili prej nesh dhe t\u00eb gjith\u00eb s\u00eb bashku nj\u00ebkoh\u00ebsisht), nuk jan\u00eb asgj\u00eb tjet\u00ebr vet\u00ebm se disa p\u00ebrtyp\u00ebs mekanik\u00eb t\u00eb ideologjive t\u00eb ndryshme. P\u00ebr k\u00ebta \u2018normal\u00eb\u2019 Nietzsche pohon: \u201cHidhni nj\u00eb sy k\u00ebsaj kopeje q\u00eb po kullot aty pran\u00eb teje. Ajo nuk di se \u00e7\u2019kuptim kan\u00eb fjal\u00ebt dje, \u00e7\u2019\u00ebsht\u00eb e sotmja. Ajo vrapon, p\u00ebrtyp barin, pushon, rip\u00ebrtyp ushqimin, prap\u00eb vrapon dhe vazhdon \u2013 k\u00ebshtu q\u00eb \u2013 nga m\u00ebngjesi e deri n\u00eb dark\u00eb, dit\u00eb p\u00ebr dit\u00eb e lidhur ngusht\u00eb me g\u00ebzimin, e n\u00eb vuajtjen e saj te shtylla e \u00e7astit, e prandaj nuk njeh as melankolin\u00eb as mbingopjen\u201d (Nietzsche, Mbi dobin\u00eb dhe d\u00ebmin e historis\u00eb p\u00ebr jet\u00ebn, f. 7). Apo si\u00e7 do t\u00eb shprehet edhe m\u00eb radikalisht shkrimtari Ernesto Sabato, se: \u201cGjumi i arsyes lind\u00eb p\u00ebrbind\u00ebsha\u201d (Sabato, P\u00ebrpara fundit, f. 119), dhe q\u00eb k\u00ebta p\u00ebrbind\u00ebsha n\u00eb fakt pushteti i konsideron si normal\u00eb, sepse lojaliteti i pakusht i tyre karshi pushtetit i b\u00ebn t\u00eb konsiderohen t\u00eb till\u00eb nga ky i fundit. Me k\u00ebt\u00eb shquhet prirja p\u00ebr n\u00ebnshtrim e konsideruar kinse si akt \u00e7lirimi. Po ashtu nj\u00eb marr\u00ebdh\u00ebnie t\u00eb till\u00eb skizofrenike mes pushtetit dhe normal\u00ebve \u00ebsht\u00eb i pranish\u00ebm tek ideologjit\u00eb e ndryshme.<\/p>\n

Ideologji atakojn\u00eb direkt n\u00eb nervin shoq\u00ebror, duke pamund\u00ebsuar shprehjen e individualiteteve, shp\u00ebrfytyrimin nga qenia e tyre reale dhe shnd\u00ebrrimin e tyre n\u00eb njeri-automat. Automatizimi i tyre \u00ebsht\u00eb tregues i forcimit t\u00eb pushteteve me karakter universalizues. Ky zvet\u00ebnim karakterial i njeriut, stadin e tij m\u00eb t\u00eb thell\u00eb e arrin me Iluminizmin. Iluminizmi, si kusht p\u00ebr \u00e7lirimin e njeriut, si\u00e7 thon\u00eb Adorno dhe Horkenheimer-i tek vepra \u2018Dialektika e Iluminizmit\u2019, prodhoj\u00eb t\u00eb kund\u00ebrt\u00ebn e tij: e q\u00eb n\u00eb fakt ishte rob\u00ebrimi i tij. Nj\u00eb normalitet i till\u00eb u b\u00eb garant q\u00eb Iluminizmi t\u00eb prodhoj\u00eb efekte vrastare tek \u2018jonormal\u00ebt\u2019, sepse k\u00ebta \u2018jonormal\u00eb\u2019 u b\u00ebn\u00eb e v\u00ebrteta e kobshme e tij.<\/p>\n

\u2018Shoq\u00ebria e normalitetit\u2019 trajtohet pothuajse n\u00eb t\u00eb gjith\u00eb nd\u00ebrmarrjen teorik t\u00eb Foucault-s\u00eb. Te Foucault-ja, pushteti n\u00eb m\u00ebnyr\u00eb q\u00eb ta reproduktoj\u00eb vetveten, normalizon p\u00ebrmes mekanizmave t\u00eb tij disiplinues dhe nd\u00ebshkues. P\u00ebrderisa pushteti i sovranitet normalizonte duke u thirr\u00eb n\u00eb t\u00eb drejt\u00ebn e sovranit, pra mbretit, pushteti n\u00eb shoq\u00ebrit\u00eb moderne transformohet, dhe me k\u00ebt\u00eb transformohen edhe mekanizmat e tij p\u00ebr normalizim. Pushteti i sovranitetit z\u00ebvend\u00ebsohet me pushtetin pastoral\/individualizues, i cili nuk ushtrohet vertikalisht (sovrani \u2013 t\u00eb qeverisurit), por kapilarizohet n\u00eb t\u00eb gjitha segmentet shoq\u00ebrore, n\u00ebp\u00ebrmes nj\u00eb teknologjie t\u00eb t\u00ebr\u00eb mekanizmash si: psikiatria, klinika, burgjet, shkolla, institucionet e rehabilitimit etj. Pushteti n\u00eb shoq\u00ebrit\u00eb moderne \u00ebsht\u00eb i paduksh\u00ebm, kurse ata ndaj t\u00eb cil\u00ebve ushtrohet, synon t\u2019i nxjerr\u00eb nga padukshm\u00ebria, nga anonimiteti. Pushteti tradicional, n\u00eb an\u00ebn tjet\u00ebr, e shfaqte fuqin\u00eb n\u00ebp\u00ebr sheshe publike p\u00ebrmes ekzekutimeve skenografike. N\u00eb sistemin tradicional pra, pushteti ekspozonte vet\u00ebn n\u00eb form\u00ebn m\u00eb t\u00eb ashp\u00ebr dhe nj\u00ebkoh\u00ebsisht m\u00eb vulgare.<\/p>\n

Sipas Foucault-s\u00eb, normaliteti i individualiteteve n\u00eb shoq\u00ebrit\u00eb moderne arrihet pa u v\u00ebrejtur, sepse vet\u00eb pushteti tash ushtrohet n\u00eb m\u00ebnyr\u00eb t\u00eb pav\u00ebrejtshme. Padukshm\u00ebria e pushtetit i cili normalizon n\u00eb m\u00ebnyr\u00eb t\u00eb pav\u00ebrejtshme ndodh\u00eb, sepse vet\u00eb individi, p\u00ebr Foucault-n\u00eb, \u00ebsht\u00eb nj\u00eb nga efektet e para t\u00eb pushtetit. Ai shkruan se: \u201cIndividualizimi apo prodhimi i individit \u00ebsht\u00eb pik\u00ebrisht nj\u00eb nga efektet e para t\u00eb pushtetit. Kjo do t\u00eb thot\u00eb se individi nuk \u00ebsht\u00eb e dh\u00ebna q\u00eb i rri kundruall pushtetit, por, p\u00ebrkundrazi, nj\u00eb nga efektet e para t\u00eb tij. Pushteti p\u00ebrcillet p\u00ebrmes individit q\u00eb ai vet\u00eb e ka pjell\u00eb tashm\u00eb\u201d (Foucault, Pushteti dhe dija, f. 104). Prodhimin e individit si efekt i pushtetit Foucault-ja e mb\u00ebshtet n\u00eb kap\u00ebrthimin e tij brenda nj\u00eb ligj\u00ebrimi t\u00eb s\u00eb v\u00ebrtet\u00ebs q\u00eb fillimet i ka q\u00eb n\u00eb antikitet, ose si\u00e7 thot\u00eb ai: \u201cS\u00eb paku me filozofin\u00eb platoniane, p\u00ebr t\u00eb par\u00eb sesi ligj\u00ebrimi i frytsh\u00ebm, ligj\u00ebrimi ritual, ligj\u00ebrimi i ngarkuar me pushtete e rreziqe \u00ebsht\u00eb p\u00ebrfshir\u00eb pak nga pak n\u00eb ndarjen mes ligj\u00ebrimit t\u00eb v\u00ebrtet\u00eb dhe ligj\u00ebrimit t\u00eb rrem\u00eb\u201d (ibid., f. 56).<\/p>\n

Ndarja e ligj\u00ebrimit t\u00eb v\u00ebrtet\u00eb dhe ligj\u00ebrimit t\u00eb rrem\u00eb pason me nj\u00eb ndarje tjet\u00ebr: \u2018normal\u00ebt\u2019 e shoq\u00ebris\u00eb dhe t\u00eb \u2018\u00e7mendur\u2019. T\u00eb par\u00ebt ishin brenda ligj\u00ebrimit t\u00eb s\u00eb v\u00ebrtet\u00ebs, kurse t\u00eb dyt\u00ebt ishin t\u00eb \u00e7mendur, sepse e p\u00ebrjashtonin vetveten nga horizonti i k\u00ebtij ligj\u00ebrimi. Sipas Foucault-s\u00eb, pushteti i normalizimit n\u00eb nj\u00ebr\u00ebn an\u00eb forcon ndjenj\u00ebn e grupit paradoksalisht duke i \u00e7grup\u00ebzuar ata, dhe thellon individualitetet n\u00eb anonimitetin e tyre, sepse t\u00eb konsideruarit e pushtetit si t\u00eb \u00e7mendur jan\u00eb ata individ\u00eb t\u00eb cil\u00ebt nuk i duartrokasin atij, por t\u00eb cil\u00ebt gjejn\u00eb nj\u00eb model q\u00eb Foucault-ja e quan anonimus, ku pushtetin e lufton n\u00ebp\u00ebrmes hap\u00ebsirave diskursive q\u00eb paraqiten si boshll\u00ebqe t\u00eb pushtetit. Andaj, kushtimisht mund t\u00eb themi sesa m\u00eb shum\u00eb t\u00eb \u2018\u00e7mendur\u2019 t\u00eb till\u00eb q\u00eb t\u00eb ket\u00eb n\u00eb nj\u00eb shoq\u00ebri, sa m\u00eb i madh numri i individ\u00ebve anonimus, aq m\u00eb shum\u00eb pushteti do t\u00eb b\u00ebhet aparent, dhe sa m\u00eb aparent pushteti aq m\u00eb shum\u00eb do t\u00eb shp\u00ebrfaqet injoranca e tij dhe \u2018normal\u00ebve\u2019, t\u00eb preferuarit e pushtetit. Mbase, n\u00eb raste t\u00eb tilla kur pushteti ka nj\u00eb karakter t\u00eb till\u00eb (e q\u00eb pushteti k\u00ebt\u00eb taktik\u00eb zhbiruese n\u00eb \u00e7do skut\u00eb insiston ta ket\u00eb \u00e7doher\u00eb), gj\u00ebja m\u00eb e mir\u00eb q\u00eb njeriu mund ose duhet t\u00eb insistoj\u00eb ta b\u00ebj\u00eb, \u00ebsht\u00eb q\u00eb karshi pushtetit t\u00eb \u2018\u00e7mendet\u2019.<\/p>\n

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N\u00eb gjith\u00eb historin\u00eb e mendimit filozofik per\u00ebndimor filozof\u00ebt e par\u00eb dhe t\u00eb vet\u00ebm p\u00ebr Nietzsche-n ishin dhe mbet\u00ebn parasokratik\u00ebt. Ai mendonte se parasokratik\u00ebt ishin ata q\u00eb kishin refleksionin, imagjinat\u00ebn mbi kozmosin. Preokupimet e tyre kishin t\u00eb b\u00ebnin ekskluzivisht me rendin kozmologjik. Kozmosi p\u00ebr ta ishte nj\u00eb p\u00ebrsiatje e past\u00ebr filozofike mbi t\u00eb cilin ishte i […]<\/p>","protected":false},"author":266,"featured_media":10122,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[954,1322],"ppma_author":[733],"class_list":["post-5109","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-uncategorized","tag-filozofi","tag-kritike"],"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\/5109","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=5109"}],"version-history":[{"count":3,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/5109\/revisions"}],"predecessor-version":[{"id":10123,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/5109\/revisions\/10123"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/media\/10122"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/media?parent=5109"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/categories?post=5109"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/tags?post=5109"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/ppma_author?post=5109"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}