{"id":5117,"date":"2016-03-28T11:12:44","date_gmt":"2016-03-28T09:12:44","guid":{"rendered":"https:\/\/sbunker.org\/?p=5117"},"modified":"2024-11-05T11:17:33","modified_gmt":"2024-11-05T09:17:33","slug":"mbi-autoritetin-tradicional-dhe-si-te-tejkalohet-ai","status":"publish","type":"post","link":"https:\/\/sbunker.org\/sr\/kritike\/mbi-autoritetin-tradicional-dhe-si-te-tejkalohet-ai\/","title":{"rendered":"Mbi autoritetin tradicional dhe si t\u00eb tejkalohet ai"},"content":{"rendered":"
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Ta z\u00ebm\u00eb se nj\u00eb dit\u00eb prej dit\u00ebsh nj\u00eb person i mosh\u00ebs s\u00eb rritur ka dal\u00eb n\u00eb m\u00ebngjes prej sht\u00ebpis\u00eb, por n\u00eb vend q\u00eb t\u00eb shkoj\u00eb n\u00eb pun\u00eb, si\u00e7 \u00ebsht\u00eb dashur, ai ka takuar miqt\u00eb e tij dhe e ka kaluar dit\u00ebn me ta duke u zbavitur. Ta z\u00ebm\u00eb se f\u00ebmija e tij e kupton k\u00ebt\u00eb dhe, p\u00ebr pasoj\u00eb, e nd\u00ebshkon prindin p\u00ebr k\u00ebt\u00eb, duke mos e lejuar at\u00eb t\u00eb takohet me miqt\u00eb e tij gjat\u00eb t\u00ebr\u00eb jav\u00ebs. Prindi nuk ka rrug\u00ebdalje tjet\u00ebr ve\u00e7se t\u2019i bindet urdhrit t\u00eb f\u00ebmij\u00ebs s\u00eb tij. Ting\u00ebllon absurde, apo jo? Edhe po edhe jo. Po, sepse f\u00ebmija nuk e b\u00ebn k\u00ebt\u00eb. Jo, sepse si f\u00ebmija, ashtu dhe prindi jan\u00eb njer\u00ebz dhe t\u00eb barabart\u00eb nga aspekti i t\u00eb qenit njeri. Prindi, m\u00eb p\u00ebrpara se t\u00eb b\u00ebhet prind \u00ebsht\u00eb njeri, si\u00e7 \u00ebsht\u00eb edhe f\u00ebmija. N\u00ebse prindit ia heq p\u00ebrgjegj\u00ebsin\u00eb q\u00eb ka p\u00ebr me e rrit\u00eb dhe me e mbajt\u00eb f\u00ebmij\u00ebn, ai zhvishet edhe nga autoriteti q\u00eb e ushtron mbi f\u00ebmij\u00ebn.<\/p>\n

N\u00eb m\u00ebnyr\u00eb analogjike, kjo mund t\u00eb thuhet edhe p\u00ebr raportet e tjera t\u00eb pabarabarta nd\u00ebrmjet njer\u00ebzve dhe grupeve. N\u00eb ilustrimin e dh\u00ebn\u00eb, z\u00ebvend\u00ebso, p\u00ebr shembull, \u201cprindin\u201d me \u201cnj\u00eb polic\u201d, \u201cf\u00ebmij\u00ebn\u201d me \u201cnj\u00eb qytetar\u201d \u201cmosshkuarjen n\u00eb pun\u00eb\u201d me \u201cshkelje t\u00eb ligjit nga ana e qytetarit\u201d dhe \u201cnd\u00ebshkimin\u201d me \u201carrest t\u00eb qytetarit\u201d dhe ke me gjet\u00eb se raportet e pushtetit mbesin, pavar\u00ebsisht se kush jan\u00eb aktor\u00ebt.<\/p>\n

N\u00eb rastin e policit dhe qytetarit, raporti josimetrik i pushtetit nd\u00ebrmjet tyre na duket i dh\u00ebn\u00eb dhe gati i natyrsh\u00ebm, anipse n\u00ebse shohim m\u00eb thell\u00eb, q\u00eb t\u00eb dy, si qytetari, ashtu dhe polici kan\u00eb nj\u00eb tipar themelor t\u00eb p\u00ebrbashk\u00ebt: t\u00eb qenit njeri, e s\u00eb k\u00ebndejmi jan\u00eb t\u00eb barabart\u00eb. Polici, m\u00eb p\u00ebrpara se t\u00eb b\u00ebhet polic \u00ebsht\u00eb njeri. N\u00ebse policit ia heq uniform\u00ebn, ai mbetet ve\u00e7 nj\u00ebri nga qytetar\u00ebt. E kuptueshme, pra, q\u00eb uniforma nuk \u00ebsht\u00eb ve\u00e7 nj\u00eb komplet rrobash karakteristike, por simbolizon autorizimin q\u00eb dikush (shteti) ia ka dh\u00ebn\u00eb nj\u00ebrit prej qytetar\u00ebve q\u00eb t\u00eb ushtroj\u00eb forc\u00eb legjitime e cila buron nga shteti. Uniforma, si me th\u00ebn\u00eb, e vesh nj\u00eb qytetar t\u00eb zakonsh\u00ebm me pushtet t\u00eb autorizuar, me autoritet. E b\u00ebn polic, pra.<\/p>\n

Pushteti nd\u00ebrmjet forc\u00ebs dhe justifikimit<\/strong><\/p>\n

Autoriteti n\u00ebnkupton t\u00eb drejt\u00ebn p\u00ebr t\u00eb ushtru pushtet, dometh\u00ebn\u00eb p\u00ebr t\u00eb detyru ose komandu t\u00eb tjer\u00ebt e p\u00ebr t\u2019u dh\u00ebn\u00eb urdhra atyre. K\u00ebsisoj, autoriteti i ka dy komponent\u00eb: pushtetin dhe t\u00eb drejt\u00ebn. Pra mund\u00ebsin\u00eb ose aft\u00ebsin\u00eb p\u00ebr t\u00eb komandu si edhe t\u00eb drejt\u00ebn p\u00ebr ta b\u00ebr\u00eb at\u00eb. Mund\u00ebsia p\u00ebr t\u00eb ushtru pushtet ka t\u00eb b\u00ebj\u00eb me aft\u00ebsit\u00eb, mjetet, mekanizmat e instrumentet q\u00eb mund\u00ebsojn\u00eb ushtrimin e pushtetit, nd\u00ebrkaq, e drejta p\u00ebr ta zbatuar k\u00ebt\u00eb mund\u00ebsi mund t\u00eb ket\u00eb aq burime sa ka raporte josimetrike t\u00eb pushtetit. N\u00eb ilustrimet e m\u00ebsip\u00ebrme, e drejta e prindit p\u00ebr t\u00eb komanduar f\u00ebmij\u00ebn e tij ka nj\u00eb burim tjet\u00ebr nga e drejta e policit p\u00ebr t\u00eb komanduar qytetarin.<\/p>\n

Kjo do t\u00eb thot\u00eb se pushteti lyp t\u00eb justifikohet, p\u00ebrndryshe pushteti q\u00eb ushtrohet vet\u00ebm pse nj\u00eb aktor mundet ta b\u00ebj\u00eb at\u00eb, \u00ebsht\u00eb thjesht forc\u00eb p\u00ebr t\u00eb ushtruar pushtet. Nj\u00eb filozof, k\u00ebt\u00eb e ka th\u00ebn\u00eb me k\u00ebto fjal\u00eb: “Edhe m\u00eb i forti nuk \u00ebsht\u00eb aq i fort\u00eb sa t\u00eb jet\u00eb p\u00ebrher\u00eb zot, po nuk e shnd\u00ebrroi forc\u00ebn e tij n\u00eb t\u00eb drejt\u00eb dhe bindjen ndaj tij n\u00eb obligim.” P\u00ebr ta ilustruar, prind\u00ebrit, pra brezi i vjet\u00ebr don me e ruejt\u00eb pushtetin e tij, por n\u00ebse nuk arrin me e justifiku at\u00eb (d.m.th. me e shnd\u00ebrru n\u00eb t\u00eb drejt\u00eb dhe obligim: me u pranu prej t\u00eb rinjve), pushtetin e ushtron n\u00eb m\u00ebnyr\u00eb autoritare, pra me zor e dhun\u00eb. N\u00eb raste t\u00eb k\u00ebtilla flasim p\u00ebr kriz\u00eb t\u00eb autoritetit q\u00eb manifestohet p\u00ebr shembull te marr\u00ebdh\u00ebniet konfliktuale nd\u00ebrmjet brezave.<\/p>\n

Mir\u00ebpo, ve\u00e7 k\u00ebsaj, autoriteti gjithmon\u00eb \u00ebsht\u00eb i kufizuar. I kufizuar n\u00eb kuptim t\u00eb fushave ose \u00e7\u00ebshtjeve n\u00eb t\u00eb cilat ushtrohet ai. Nuk ka autoritet p\u00ebr t\u00eb gjitha fushat ose \u00e7\u00ebshtjet, por p\u00ebr nj\u00eb ose disa sosh. Kur pushteti ushtrohet ose pretendon t\u00eb shtrihet edhe n\u00eb fushat, n\u00eb t\u00eb cilat nuk ka aft\u00ebsi ose t\u00eb drejt\u00eb, at\u00ebher\u00eb ai nuk mund t\u00eb legjitimohet. Kriza e autoritetit thellohet n\u00eb raste kur brezi i vjet\u00ebr don ta shtrij\u00eb autoritetin n\u00eb m\u00eb shum\u00eb fusha, duke pretenduar pushtet totalitar.<\/p>\n

P\u00ebr ta p\u00ebrmbledhur: marr\u00ebdh\u00ebniet e pabarabarta t\u00eb pushtetit nuk jan\u00eb t\u00eb natyrshme ose normale. Pra kur nj\u00eb individ a grup ushtron pushtet ndaj individ\u00ebve ose grupeve t\u00eb tjera, kjo \u00ebsht\u00eb e panatyrshme. Prandaj kur njer\u00ebzit e pranojn\u00eb k\u00ebt\u00eb marr\u00ebdh\u00ebnie t\u00eb pabarabart\u00eb e t\u00eb panatyrshme, k\u00ebt\u00eb e b\u00ebjn\u00eb ve\u00e7 me nj\u00eb arsye t\u00eb fort\u00eb dhe duke e kufizuar n\u00eb fusha t\u00eb caktuara. Ndryshe pushteti \u00ebsht\u00eb ve\u00e7 nj\u00eb form\u00eb e dhun\u00ebs s\u00eb past\u00ebr.<\/p>\n

Tradicionalizmi nd\u00ebrmjet dogm\u00ebs dhe kritik\u00ebs<\/strong><\/p>\n

Brezi m\u00eb i moshuar ushtron pushtet n\u00eb raport me brezin m\u00eb t\u00eb ri, e kjo \u00ebsht\u00eb e pranishme n\u00eb shum\u00eb raporte shoq\u00ebrore, p\u00ebr shembull, prind\u00ebrit n\u00eb raport me f\u00ebmij\u00ebt, arsimtar\u00ebt n\u00eb raport me nx\u00ebn\u00ebsit e student\u00ebt, elitat politike e kulturore n\u00eb raport me junior\u00ebt n\u00eb politik\u00eb, kultur\u00eb, shkenc\u00eb e art, e k\u00ebshtu me radh\u00eb. Analiza e dinamik\u00ebs dhe e tensioneve nd\u00ebrmjet k\u00ebtyre marr\u00ebdh\u00ebnieve t\u00eb pabarabarta na ndihmon t\u00eb kuptojm\u00eb shum\u00eb transformime strukturore dhe kulturore n\u00eb shoq\u00ebri.<\/p>\n

Pushteti q\u00eb brezat m\u00eb t\u00eb moshuar e ushtrojn\u00eb n\u00eb raport me t\u00eb rinjt\u00eb nuk \u00ebsht\u00eb nj\u00eb marr\u00ebdh\u00ebnie q\u00eb tenton t\u00eb jet\u00eb e q\u00ebndrueshme, ngase konflikti nd\u00ebrmjet k\u00ebrkesave, shijeve e interesave t\u00eb t\u00eb moshuarve dhe atyre t\u00eb rinjve \u00ebsht\u00eb nj\u00eb forc\u00eb drejt destabilizimit dhe ndryshimit t\u00eb k\u00ebtij raporti josimetrik t\u00eb pushtetit. Prandaj, q\u00eb t\u00eb mir\u00ebmbahet ky raport i dominimit t\u00eb m\u00eb t\u00eb moshuarve ndaj m\u00eb t\u00eb rinjve, n\u00eb vazhdim\u00ebsi lyp q\u00eb jo vet\u00ebm t\u00eb riprodhohen bazat e justifikueshm\u00ebris\u00eb s\u00eb k\u00ebtij raporti, por edhe t\u00eb rimendohen e ndryshohen ato. Pra, raportet e pushtetit nd\u00ebrmjet t\u00eb rinjve dhe m\u00eb t\u00eb moshuarve duhet t\u00eb rishikohen n\u00eb vazhdim\u00ebsi.<\/p>\n

N\u00ebse njohim dhe vler\u00ebsojm\u00eb nevoj\u00ebn p\u00ebr tradicionaliz\u00ebm (se k\u00ebshtu trash\u00ebgohen mb\u00ebrritjet njer\u00ebzore \u2013 dija, kultura, vlerat \u2013 nga nj\u00eb brez n\u00eb tjetrin), nuk kemi sesi t\u00eb jemi kund\u00ebr tradicionalizmit. N\u00eb koh\u00ebn kur rebelimi ndaj autoritetit t\u00eb t\u00eb moshuarve \u00ebsht\u00eb b\u00ebr\u00eb mod\u00eb n\u00eb mesin e \u201cbulevardier\u00ebve\u201d t\u00eb shoq\u00ebris\u00eb, e di se m\u00eb josh\u00ebse ting\u00ebllon me u pozicionu kund\u00ebr tradit\u00ebs e tradicionalizmit. Mir\u00ebpo, n\u00ebse k\u00ebrkojm\u00eb me qen\u00eb real, tradita \u00ebsht\u00eb forc\u00eb q\u00eb na form\u00ebson ne si shoq\u00ebri (pra si entitet mbi-individual): pritshm\u00ebrit\u00eb sociale, presioni social, \u00e7far\u00eb presin prind\u00ebrit q\u00eb t\u00eb b\u00ebhen f\u00ebmij\u00ebt e tyre, si na form\u00ebsojn\u00eb shkollat etj., shum\u00eb prej k\u00ebtyre kan\u00eb t\u00eb b\u00ebjn\u00eb me tradit\u00ebn. Kjo \u00ebsht\u00eb edhe n\u00eb funksion t\u00eb kohezionit shoq\u00ebror, ngase k\u00ebshtu e zhvillojn\u00eb njer\u00ebzit ndjenj\u00ebn e p\u00ebrkat\u00ebsis\u00eb dhe identitetit, lidhjen me familjen, komunitetin, atdheun, shtetin, vlerat, kultur\u00ebn etj.<\/p>\n

Si\u00e7 \u00ebsht\u00eb b\u00ebr\u00eb e ditur, tradita \u00ebsht\u00eb e nevojshme nga nj\u00ebra an\u00eb. Mir\u00ebpo, nga ana tjet\u00ebr, pranimi gati absolut i autoritetit t\u00eb tradit\u00ebs b\u00ebhet penges\u00eb p\u00ebr progres n\u00eb shum\u00eb drejtime, pasi q\u00eb t\u00eb rinjt\u00eb mbesin n\u00eb \u201cshejtnin\u00eb e plakut\u201d n\u00eb famije, n\u00eb shkolla e universitete, si dhe n\u00eb vend t\u00eb pun\u00ebs, dhe nuk imagjinojn\u00eb dot perspektiva t\u00eb reja. Pra, udha e moderuar \u00ebsht\u00eb jo nj\u00eb tradicionaliz\u00ebm dogmatik, q\u00eb pa kushte pranon autoritetin e brezave m\u00eb t\u00eb vjet\u00ebr, por p\u00ebr nj\u00eb tradicionaliz\u00ebm kritik q\u00eb njeh mir\u00eb arritjet e vlefshme t\u00eb brezave t\u00eb shkuar, vler\u00ebson ato me nj\u00eb qasje kritike, dhe tejkalon ato duke nd\u00ebrtuar t\u00eb ren\u00eb mbi k\u00ebt\u00eb p\u00ebrpunim t\u00eb tradit\u00ebs.<\/p>\n

Narracionet nd\u00ebrmjet bindjes s\u00eb verb\u00ebr dhe emancipimit<\/strong><\/p>\n

P\u00ebrgjat\u00eb dekadave, e sidomos viteve t\u00eb fundit, shoq\u00ebria kosovare ka kaluar n\u00ebp\u00ebr transformime t\u00eb shumta e t\u00eb shpejta. Kjo e l\u00eb shoq\u00ebrin\u00eb n\u00eb nj\u00eb konfuzion dhe njer\u00ebzit i kthehen besimeve e \u00a0vlerave t\u00eb vjetra p\u00ebr t\u00eb hequr dyshimet dhe sh\u00ebruar frik\u00ebn q\u00eb vjen me ndryshime. Mir\u00ebpo, narrativat e vjetra, t\u00eb cilat n\u00eb t\u00eb kaluar\u00ebn \u2013 n\u00eb kontekste t\u00eb tjera politike e kulturore \u2013 i jepnin kuptim jet\u00ebs, historis\u00eb e aspiratave tona si kolektivitet, nuk kemi arritur t\u2019i rimendojm\u00eb e t\u2019i z\u00ebvend\u00ebsojm\u00eb me narrativa t\u00eb reja t\u00eb p\u00ebrshtatshme p\u00ebr kushtet e sotme q\u00eb do t\u00eb pranoheshin gjer\u00ebsisht edhe nga brezat e rinj dhe do t\u00eb legjitimonin shoq\u00ebrin\u00eb e re.<\/p>\n

Pra kemi delegjitimim t\u00eb narrativave t\u00eb vjetra dhe boshll\u00ebku q\u00eb po mbetet, nuk po plot\u00ebsohet nga narrativa t\u00eb reja. Brezat e rinj nuk po gjejn\u00eb kuptim n\u00eb t\u00eb vjetrat (narrativat e vjetra, pra), por po mbesin t\u00eb hutuar n\u00eb nj\u00eb gjendje anomie. Tash p\u00ebr tash, kemi narrativa partikulare q\u00eb nuk integrojn\u00eb an\u00ebtar\u00ebt dhe segmentet e shoq\u00ebris\u00eb n\u00eb nj\u00eb entitet shoq\u00ebror m\u00eb gjithp\u00ebrfshir\u00ebs. P\u00ebr pasoj\u00eb, na shfaqen ideologji q\u00eb sfidojn\u00eb normat tradicionale mbizot\u00ebruese n\u00eb shoq\u00ebri (si nacionalizmi, patriarkalizmi, jomobiliteti) dhe ato q\u00eb po tentohet t\u00eb instalohen q\u00eb nga paslufta (si liberalizmi, proeuropianizmi, kapitalizmi, mobiliteti).<\/p>\n

R\u00ebnd\u00ebsia e k\u00ebtyre narrativave, p\u00ebrve\u00e7 tjerash, \u00ebsht\u00eb se an\u00ebtar\u00ebve t\u00eb kolektivit ua plot\u00ebson nevoj\u00ebn e p\u00ebrkat\u00ebsis\u00eb dhe pranimit. Mungesa e nj\u00eb narrativi emancipues e integrues e p\u00ebr\u00e7an shoq\u00ebrin\u00eb, pasi q\u00eb segmente t\u00eb ndryshme t\u00eb t\u00eb rinjve nevoj\u00ebn p\u00ebr t\u2019i p\u00ebrkitur nj\u00eb grupi identitar e plot\u00ebsojn\u00eb n\u00eb grupe e organizime segmentare. Kur kemi parasysh edhe gjendjen pashpres\u00eb t\u00eb rinis\u00eb, shkollimin e pap\u00ebrshtatsh\u00ebm, papun\u00ebsin\u00eb e varf\u00ebrin\u00eb, at\u00ebher\u00eb t\u00eb rinjt\u00eb e t\u00eb rejat joshen leht\u00eb \u00a0nga predikues e ideolog\u00eb sekular\u00eb e fetar\u00eb, q\u00eb ofrojn\u00eb p\u00ebrgjigje t\u00eb gatshme p\u00ebr gjith\u00e7ka e premtime p\u00ebr shp\u00ebtim. Dhe k\u00ebto dy oferta shk\u00ebmbehen me bindjen e verb\u00ebr tek autoriteti i k\u00ebtyre predikuesve e ideolog\u00ebve dhe k\u00ebrkesat e tyre.<\/p>\n

Universiteti nd\u00ebrmjet indoktrinimit dhe mendimit kritik<\/strong><\/p>\n

Besoj q\u00eb secili brez ka nevoj\u00eb t\u2019i rimendoj\u00eb narrativat e brezave t\u00eb kaluar dhe t\u00eb nd\u00ebrtoj\u00eb t\u00eb tijat, d.m.th. shpjegimet dhe interpretimet p\u00ebr p\u00ebrvojat e tyre dhe historin\u00eb e brezave paraardh\u00ebs, p\u00ebr vlerat, p\u00ebr ngjarjet, p\u00ebr heronjt\u00eb, p\u00ebr luft\u00ebrat, p\u00ebr marr\u00ebdh\u00ebniet shoq\u00ebrore, e k\u00ebshtu me radh\u00eb. Kjo nd\u00ebrmarrje kolektive pasohet nga p\u00ebrfytyrimi i vizionit p\u00ebr t\u00eb ardhmen e brezit.<\/p>\n

Natyrsh\u00ebm q\u00eb ka me pas\u00eb konflikt dhe nuk ka me qen\u00eb i leht\u00eb nd\u00ebrtimi i narrativave dhe i vlerave t\u00eb reja, pasi k\u00ebto t\u00eb rejat bien ndesh me ato t\u00eb brezit m\u00eb t\u00eb vjet\u00ebr dhe ky ka me i ndalu e pengu ato sa t\u00eb mundet. Por, p\u00ebr t\u00eb tejkalu k\u00ebt\u00eb v\u00ebshtir\u00ebsi, rol ky\u00e7 luan sistemi arsimor, e sidomos niveli universitar, i cili duhet t\u00eb organizohet e t\u00eb funksionoj\u00eb n\u00eb at\u00eb m\u00ebnyr\u00eb q\u00eb kandari i tij t\u00eb r\u00ebndoj\u00eb p\u00ebrher\u00eb p\u00ebr nj\u00eb shkall\u00eb n\u00eb krah t\u00eb imagjinat\u00ebs s\u00eb brezit t\u00eb ri.<\/p>\n

Prej universitetit pritet q\u00eb t\u00eb jet\u00eb jo vet\u00ebm n\u00eb sh\u00ebrbim t\u00eb pranimit dhe rip\u00ebrs\u00ebritjes s\u00eb dijes nga e kaluara, por edhe t\u00eb m\u00ebsoj\u00eb t\u00eb rinjt\u00eb t\u00eb mendojn\u00eb vet\u00eb dhe t\u00eb krijojn\u00eb vet\u00eb dije t\u00eb reja. M\u00ebsimi i arritjeve intelekuale t\u00eb t\u00eb par\u00ebve pa i rimenduar ato, \u00ebsht\u00eb indoktrinim. Universiteti yn\u00eb u jep student\u00ebve \u201ct\u00eb v\u00ebrtetat\u201d e nuk u hap\u00eb udh\u00eb p\u00ebr t\u00eb gjetur ata vet\u00eb \u201ct\u00eb v\u00ebrtetat\u201d e veta. Mir\u00ebpo, universiteti duhet t\u00eb edukoj\u00eb brezat e rinj, e kjo n\u00eb radh\u00eb t\u00eb par\u00eb n\u00ebnkupton t\u00eb rimendohet dija tradicionale e pranuar dhe t\u00eb shkohet p\u00ebrtej saj. Kjo do t\u00eb thot\u00eb \u2013 para s\u00eb gjithash \u2013 me i m\u00ebsu t\u00eb rinjt\u00eb se \u00e7far\u00ebdo q\u00eb thon\u00eb profesor\u00ebt, q\u00ebndrimi a priori i student\u00ebve duhet t\u00eb jet\u00eb dyshues, pra t\u00eb dyshohet n\u00eb dijen q\u00eb merret. Por, ky \u00ebsht\u00eb nj\u00eb proces dhe nuk ndalet k\u00ebtu.<\/p>\n

Dyshimi \u00ebsht\u00eb ve\u00e7 hapi i par\u00eb, q\u00eb i lejon student\u00ebt t\u00eb cil\u00ebt dijen e nx\u00ebn\u00eb t\u2019ia n\u00ebnshtrojn\u00eb vler\u00ebsimit kritik dhe gjykimit t\u00eb mendimit t\u00eb tyre e t\u00eb arrijn\u00eb vet\u00eb te konkluzionet, pra te dija e rimenduar. Kjo do t\u00eb thot\u00eb se student\u00ebt duhet me i inkuraju me mendu vet\u00eb, me e shp\u00ebrbly k\u00ebt\u00eb, mos me e kufizu horizontin e t\u00eb menduarit dhe me i m\u00ebsu jo \u00e7ka e qysh me mendu, por me mendu vet\u00eb dhe p\u00ebr vete. Me fjal\u00eb t\u00eb tjera me ua m\u00ebsu mendimin kritik. Sepse, mendimi i mir\u00ebfillt\u00eb \u00ebsht\u00eb mendim kritik, doemos!<\/p>\n

 <\/p>\n<\/div>\n

\n
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\n<\/div>\n<\/div>\n<\/div>","protected":false},"excerpt":{"rendered":"

  Ta z\u00ebm\u00eb se nj\u00eb dit\u00eb prej dit\u00ebsh nj\u00eb person i mosh\u00ebs s\u00eb rritur ka dal\u00eb n\u00eb m\u00ebngjes prej sht\u00ebpis\u00eb, por n\u00eb vend q\u00eb t\u00eb shkoj\u00eb n\u00eb pun\u00eb, si\u00e7 \u00ebsht\u00eb dashur, ai ka takuar miqt\u00eb e tij dhe e ka kaluar dit\u00ebn me ta duke u zbavitur. Ta z\u00ebm\u00eb se f\u00ebmija e tij e kupton […]<\/p>","protected":false},"author":196,"featured_media":9582,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[14],"tags":[1640],"ppma_author":[700],"class_list":["post-5117","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-kritike","tag-autoriteti-tradicional"],"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\/5117","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=5117"}],"version-history":[{"count":3,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/5117\/revisions"}],"predecessor-version":[{"id":9583,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/5117\/revisions\/9583"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/media\/9582"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/media?parent=5117"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/categories?post=5117"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/tags?post=5117"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/ppma_author?post=5117"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}