{"id":5500,"date":"2019-06-11T17:46:18","date_gmt":"2019-06-11T15:46:18","guid":{"rendered":"https:\/\/sbunker.org\/?p=5500"},"modified":"2024-10-29T17:55:49","modified_gmt":"2024-10-29T15:55:49","slug":"jacques-derrida-problemet-e-pranis","status":"publish","type":"post","link":"https:\/\/sbunker.org\/sr\/analize\/jacques-derrida-problemet-e-pranis\/","title":{"rendered":"Jacques Derrida: Problemet e pranis?"},"content":{"rendered":"
\n

Artikulli origjinal n\u00eb <\/span>The Times, Literary Supplement<\/a><\/p>\n<\/div>\n

\n

Derek Attridge eksploron diff\u00e9rance-n, dekonstruktimin dhe rolin e t\u00eb pamundur\u00ebs n\u00eb vepr\u00ebn e filozofit p\u00ebr\u00e7ar\u00ebs<\/em><\/p>\n

Jacques Derrida konsiderohet gjer\u00ebsisht si filozofi m\u00eb i r\u00ebnd\u00ebsish\u00ebm francez i pjes\u00ebs s\u00eb dyt\u00eb t\u00eb shekullit t\u00eb njezet\u00eb. Megjithat\u00eb, kur emri i tij u em\u00ebrua p\u00ebr doktoratur\u00eb nderi n\u00eb Universitetin e Kejmbrixhit m\u00eb 1992, nj\u00eb pjes\u00eb e konsiderueshme e establishmentit filozofik angloamerikan u revoltua. Tet\u00ebmb\u00ebdhjet\u00eb filozof\u00eb nga n\u00ebnt\u00eb vende n\u00ebnshkruan nj\u00eb let\u00ebr p\u00ebr\u00a0The Times<\/em>\u00a0q\u00eb kund\u00ebrshtonte \u00e7mimin mbi baz\u00ebn se vepra e Derrida-s\u00eb p\u00ebrmbante \u201ctruqe dhe dredhi t\u00eb ngjashme me ato t\u00eb dadaist\u00ebve apo t\u00eb poet\u00ebve konkret\u00eb\u201d dhe se nuk arrinte t\u00eb ishte \u201cm\u00eb shum\u00eb se nj\u00eb sulm gjysm\u00eb i kuptuesh\u00ebm ndaj vlerave t\u00eb arsyes, s\u00eb v\u00ebrtet\u00ebs, dhe studimit\u201d. Pra, t\u00eb kuptosh trash\u00ebgimin\u00eb e Derrida-s\u00eb, do t\u00eb thot\u00eb gjithashtu t\u00eb kuptuarit pse u b\u00eb ai cak i vrerit t\u00eb till\u00eb.<\/p>\n

I lindur m\u00eb 1930 n\u00eb nj\u00eb familje hebreje n\u00eb Algjeri, Derrida m\u00ebsoi q\u00eb n\u00eb mosh\u00eb t\u00eb re p\u00ebr d\u00ebmet q\u00eb shkaktohen nga mbivendosja e kategorive fikse mbi larmin\u00eb njer\u00ebzore: n\u00eb 1942 regjimi Vishi uli p\u00ebrqindjen e student\u00ebve hebrenj q\u00eb pranoheshin n\u00eb shkolla, q\u00eb pati p\u00ebr pasoj\u00eb p\u00ebrjashtimin e tij dhe nj\u00eb periudh\u00eb disi t\u00eb rrezikshme t\u00eb arsimimit. N\u00eb 1949 ai u zhvendos n\u00eb Franc\u00ebn metropolitane p\u00ebr t\u00eb studiuar tutje, dhe n\u00eb 1956, me t\u00eb shkruar disertacionin mbi filozofin gjerman Edmunt Husserl, ai kaloi provimin e\u00a0aggregation-it<\/em>\u00a0q\u00eb e kualifikoi si m\u00ebsues. N\u00eb 1964, pas dy vitesh sh\u00ebrbimi ushtarak n\u00eb Algjeri, filloi t\u00eb jepte m\u00ebsim n\u00eb \u00c9cole Normale Sup\u00e9rieure n\u00eb Paris, ku q\u00ebndroi p\u00ebr nj\u00ebzet vjet, dhe ku ligj\u00ebroi nj\u00eb seminar javor \u2013 secilin vit nj\u00eb tem\u00eb t\u00eb re \u2013 q\u00eb u b\u00eb magnet p\u00ebr kureshtar\u00ebt intelektual\u00eb.<\/p>\n

M\u00eb 1962 botoi nj\u00eb hyrje t\u00eb gjat\u00eb sa nj\u00eb lib\u00ebr t\u00eb p\u00ebrkthimit q\u00eb i kishte b\u00ebr\u00eb vepr\u00ebs s\u00eb shkurt\u00ebr t\u00eb Husserl-it\u00a0Origjina e Gjeometris\u00eb<\/em>, n\u00eb t\u00eb cilin ishin evidente farat e mendimit t\u00eb tij t\u00eb m\u00ebvonsh\u00ebm, por qe n\u00eb vitin 1967 q\u00eb ai la shenj\u00eb p\u00ebr t\u00eb qen\u00eb n\u00eb sken\u00ebn filozofike franceze. At\u00eb vit botoi tre libra, dhe k\u00ebshtu shfaqi origjinalitetin dhe prodhimtarin\u00eb e jasht\u00ebzakonshme q\u00eb do ta karakterizoj\u00eb karrier\u00ebn e tij deri n\u00eb vdekjen m\u00eb 2004 nga kanceri i pankreasit: Shkrimi dhe Diferenca\u00a0[L\u2019\u00e9criture et la difference]<\/em>,\u00a0Z\u00ebri dhe fenomeni [La voix et le ph\u00e9nom\u00e8ne]<\/em>, dhe\u00a0P\u00ebr Gramatologjin\u00eb [De la grammatologie].<\/em>\u00a0Pes\u00eb vjet m\u00eb von\u00eb, u shfaq nj\u00eb tjet\u00ebr treshe librash, q\u00eb \u00e7imentoi pozit\u00ebn e Derrida-s\u00eb karshi asaj q\u00eb u b\u00eb e njohur n\u00eb bot\u00ebn anglishtfol\u00ebse si \u201cpost-strukturaliz\u00ebm\u201d:\u00a0P\u00ebrhapja [La Dissemination], Margjinat e Filozofis\u00eb [Marges de la philosophie]<\/em>\u00a0dhe\u00a0Pozicionet [Positions].<\/em>\u00a0K\u00ebto u pasuan nga nj\u00eb rrjedh\u00eb e vazhdueshme e botimeve; nj\u00eb v\u00ebllim i koh\u00ebs s\u00eb fundit i prodhuar pas vdekjes s\u00eb nga botuesi i tij i parap\u00eblqyer\u00a0Galilee<\/em>, radhit 57 libra t\u00eb botuar nga sht\u00ebpia e tyre botuese dhe 31 t\u00eb tjer\u00eb nga botuesit tjer\u00eb \u2013 dhe kjo list\u00eb p\u00ebrfshin vet\u00ebm dy v\u00ebllimet e para t\u00eb seris\u00eb s\u00eb planifikuar t\u00eb seminar\u00ebve deri tash t\u00eb pabotuara q\u00eb u dhan\u00eb m\u00eb shum\u00eb se dyzet vjet m\u00eb par\u00eb.<\/p>\n

Shtrirja e Derrida-s\u00eb qe e jasht\u00ebzakonshme: shkroi analiza t\u00eb veprave t\u00eb nj\u00eb numri filozof\u00ebsh q\u00eb prej Platonit e Aristotelit e deri te bashk\u00ebkoh\u00ebsit e tij dhe u mor me poezin\u00eb, fiksionin dhe dramat e nj\u00eb s\u00ebr\u00eb shkrimtar\u00ebsh francez\u00eb, anglez\u00eb e gjerman\u00eb. Komentet e tij mbi artet pamore jan\u00eb nd\u00ebr botimet m\u00eb sfiduese, dhe ai dha poashtu kontribut t\u00eb \u00e7muesh\u00ebm p\u00ebr \u00e7\u00ebshtjet politike. Ndikimi i tij \u00ebsht\u00eb ndjer\u00eb p\u00ebrgjat\u00eb nj\u00eb vargu edhe m\u00eb t\u00eb gjer\u00eb disiplinash e institucionesh, l\u00ebvizjesh politike e praktikash kreative.<\/p>\n

Do t\u00eb ishte e v\u00ebshtir\u00eb q\u00eb nj\u00eb intelekt i till\u00eb produktiv e gjith\u00ebp\u00ebrfshir\u00ebs t\u00eb p\u00ebrmblidhej shkurtimisht, megjithat\u00eb mund t\u00eb v\u00ebm\u00eb n\u00eb pah disa prej filleve qendrore t\u00eb mendimit t\u00eb Derrida-s\u00eb. Moria e hamendjeve t\u00eb cil\u00ebn e ka cak n\u00eb shum\u00eb prej veprave t\u00eb tij \u2013 si hamendjet n\u00eb zem\u00ebr t\u00eb tradit\u00ebs filozofike per\u00ebndimore, ashtu edhe ato q\u00eb merren p\u00ebr \u201cgjykim t\u00eb sh\u00ebndosh\u00eb\u201d \u2013 mund t\u00eb etikohen si\u00a0prani [presence].<\/em>\u00a0Kur mendoj p\u00ebr vet\u00ebdijen time ajo \u00e7far\u00eb p\u00ebrjetoj \u00ebsht\u00eb vet\u00ebprani: duket se nuk ka ndonj\u00eb medium nd\u00ebrhyr\u00ebs mes sensit t\u00eb vetvetes dhe asaj veteje. Ngjash\u00ebm, bota q\u00eb shoh dhe d\u00ebgjoj \u00ebsht\u00eb e pranishme p\u00ebr mua pa nd\u00ebrmjet\u00ebsim. Kuptimet me t\u00eb cilat ngjeshem vazhdimisht duken t\u00eb pranishme menj\u00ebher\u00eb [n\u00eb m\u00ebnyr\u00eb t\u00eb m\u00ebnj\u00ebhershme]; \u00ebsht\u00eb e v\u00ebshtir\u00eb t\u00eb shihet se si k\u00ebtuja (hap\u00ebsinore) – n\u00eb dukje e thjesht\u00eb – dhe tashi (kohor) – i t\u00eb qenit n\u00eb bot\u00eb – do t\u00eb mund t\u00eb ndaheshin ose t\u00eb nd\u00ebrlikoheshin.<\/p>\n

Prania \u00ebsht\u00eb e n\u00ebnkuptuar n\u00eb mb\u00ebshtetjen e filozofis\u00eb per\u00ebndimore te arsyeja, e cila dallon qart\u00eb mes asaj \u00e7far\u00eb \u00ebsht\u00eb e pranishme (tash, k\u00ebtu) dhe \u00e7far\u00eb \u00ebsht\u00eb e munguar (e kaluara ose e ardhmja, diku tjet\u00ebr), dhe k\u00ebrkon zanafill\u00ebn e past\u00ebr dhe baz\u00ebn e sigurt p\u00ebr mendimin, t\u00eb p\u00ebrmbledhur n\u00eb fjal\u00ebn greke\u00a0logos<\/em>\u00a0\u2013 prej ku rrjedh emri i Derrida-s\u00eb p\u00ebr k\u00ebt\u00eb form\u00eb t\u00eb t\u00eb menduarit,\u00a0logocentrizmi<\/em>. N\u00ebse prania \u00ebsht\u00eb thelb\u00ebsore dhe e patjet\u00ebrsueshme, at\u00ebher\u00eb \u00e7do gj\u00eb q\u00eb k\u00ebrc\u00ebnon ta nd\u00ebrlikoj\u00eb apo ta njollos\u00eb, duhet t\u00eb konsiderohet si dyt\u00ebsore, e pap\u00eblqyeshme dhe rrjedhimore. Ngaq\u00eb prania \u00ebsht\u00eb vler\u00eb; ajo \u00ebsht\u00eb ajo q\u00eb\u00a0duhet<\/em>, e duhur p\u00ebr kuptimin, vet\u00ebdijen, ekzistenc\u00ebn, por t\u00eb mir\u00ebn dhe korrekten gjithashtu (n\u00eb fr\u00ebngjisht\u00a0propre<\/em>\u00a0ng\u00ebrthen dometh\u00ebnien e higjien\u00ebs dhe past\u00ebrtis\u00eb). Derrida p\u00ebrkufizon \u201cmetafizik\u00ebn e pranis\u00eb\u201d si \u201cnd\u00ebrrmarjen e t\u00eb kthyerit \u2018strategjikisht\u2019, \u2018idealisht\u2019, tek nj\u00eb zanafill\u00eb ose prioritet q\u00eb mendohet si i thjesht\u00eb, i pacenuar, normal, i past\u00ebr, standard, i nj\u00ebjt\u00eb me vetveten, n\u00eb m\u00ebnyr\u00eb q\u00eb pastaj t\u00eb mendohet n\u00eb terma t\u00eb derivimit, nd\u00ebrlikimit, p\u00ebrkeq\u00ebsimit, aksidentit, etj\u201d.<\/p>\n

Por \u00e7ka n\u00ebse prania \u00ebsht\u00eb fantazi, produkt i d\u00ebshirave tona n\u00eb vend se ashtu si\u00e7 jan\u00eb gj\u00ebrat? N\u00eb veprat e para, Derrida analizoi nj\u00eb s\u00ebr\u00eb tekstesh filozofike, linguistike, autobiografike dhe antropologjike p\u00ebr t\u00eb d\u00ebshmuar q\u00eb, gjithnj\u00eb e p\u00ebrs\u00ebri, p\u00ebrpjekjet p\u00ebr t\u00eb ndaluar papast\u00ebrtit\u00eb q\u00eb kanosin pranin\u00eb ia dalin sall t\u00eb d\u00ebshmojn\u00eb se ato tipari n\u00eb dukje dyt\u00ebsore, n\u00eb fakt, jan\u00eb par\u00ebsore. Shembulli m\u00eb i mir\u00ebnjohur n\u00eb k\u00ebto studime t\u00eb hershme \u00ebsht\u00eb marr\u00ebdh\u00ebnia mes t\u00eb folurit dhe t\u00eb shkruarit, q\u00eb \u00ebsht\u00eb l\u00ebnda e\u00a0P\u00ebr Gramatologjin\u00eb<\/em>\u00a0dhe nj\u00eb pjese\u00a0t\u00eb P\u00ebrhapjes<\/em>. N\u00eb historin\u00eb e mendimit Per\u00ebndimor, pohon Derrida, se\u00e7 ka nj\u00eb hamendje se e folura \u00ebsht\u00eb par\u00ebsore dhe e vet\u00ebmjaftueshme, nd\u00ebrkoh\u00eb q\u00eb shkrimi \u00ebsht\u00eb sistem dyt\u00ebsor p\u00ebrmes t\u00eb cilit transkriptohet e folura. Te t\u00eb gjith\u00eb mendimar\u00ebt q\u00eb shqyrton ai, shkrimi del i mang\u00ebt n\u00eb krahasim me t\u00eb folur\u00ebn ngapse \u00ebsht\u00eb i shk\u00ebputur prej burimit, i hapur ndaj prishjes, grup simbolesh t\u00eb vdekura m\u00eb shum\u00eb sesa nj\u00eb shprehje e gjall\u00ebruar e vetes, dhe e pranis\u00eb me nj\u00eb e fjal\u00eb.<\/p>\n

Por Derrida nuk v\u00eb thjesht n\u00eb pah k\u00ebt\u00eb paragjykim t\u00eb vazhduesh\u00ebm; p\u00ebrmes leximit t\u00eb v\u00ebmendsh\u00ebm, ai tregon si vet\u00eb vetit\u00eb p\u00ebr t\u00eb cilat shkrimi del vazhdimisht mangut nga mendimtar\u00ebt q\u00eb prej Platonit te Jean-Jacques Rousseau te Ferdinand de Saussure dhe Claude Levi-Strauss jan\u00eb \u00e7far\u00eb e b\u00ebjn\u00eb t\u00eb mundur t\u00eb folur\u00ebn. E folura gjithashtu, pa marr\u00eb parasysh sa e menj\u00ebhershme duket p\u00ebr fol\u00ebsin dhe d\u00ebgjuesin, nd\u00ebrmjet\u00ebsohet nga sistemi i gjuh\u00ebs dhe konteksti kulturor i fol\u00ebsit dhe i d\u00ebgjuesit, dhe gjithmon\u00eb mund t\u00eb falsifikohet ose t\u00eb keqkuptohet. Gjuha, n\u00eb \u00e7do form\u00eb, \u00ebsht\u00eb lloj i shkrimit (Derrida e quan k\u00ebt\u00eb sens t\u00eb p\u00ebrgjith\u00ebsuar \u201carke-shkrim\u201d); nuk \u00ebsht\u00eb asnj\u00ebher\u00eb manifestim i past\u00ebr i pranis\u00eb \u2013 edhe ngase vet\u00ebm k\u00ebshtu do t\u00eb mund t\u00eb funksionoj\u00eb. Ky \u00ebsht\u00eb mendimi t\u00eb cilin mendimtar\u00ebt n\u00eb fjal\u00eb duhet t\u2019i rezistojn\u00eb, shpesh me vrull, n\u00eb m\u00ebnyr\u00eb q\u00eb t\u00eb ruajn\u00eb iluzionin e past\u00ebrtis\u00eb dhe thjesht\u00ebsis\u00eb s\u00eb pranis\u00eb.<\/p>\n

Q\u00ebllimi i k\u00ebtij demonstrimi, t\u00eb cilin Derrida e kryen n\u00eb qindra faqe t\u00eb analiz\u00ebs s\u00eb thukt\u00eb t\u00eb veprave si\u00a0Fedri<\/em>\u00a0i Platonit,\u00a0Rr\u00ebfimet<\/em>\u00a0e Rousseau-it, Kurs n\u00eb\u00a0Lingustik\u00eb t\u00eb P\u00ebrgjithshme<\/em>\u00a0t\u00eb Saussure-it dhe\u00a0Tropik\u00ebt e Trisht\u00eb<\/em>\u00a0t\u00eb Levi-Strauss-it, nuk \u00ebsht\u00eb thjesht p\u00ebr t\u00eb ndrequr pik\u00ebpamjen e gabuar p\u00ebr at\u00eb sesi vepron gjuha; p\u00ebr Derrida-n\u00eb, n\u00eb thelb, kjo \u00ebsht\u00eb shenj\u00eb e nj\u00eb problemi m\u00eb t\u00eb madh t\u00eb mendimit per\u00ebndimor, i till\u00eb q\u00eb n\u00ebnvizon jo vet\u00ebm trajtimet filozofike t\u00eb kuptimit, subjektivitetit dhe komunikimit, por i cili ka gjithashtu n\u00ebnkuptime t\u00eb thella etike. Shum\u00eb prej energjis\u00eb s\u00eb Derrida-s\u00eb n\u00eb pjes\u00ebn e fundit t\u00eb karier\u00ebs s\u00eb tij u p\u00ebrqendrua n\u00eb zhvillimin e k\u00ebtyre pasojave etike.<\/p>\n

Prej shum\u00eb termeve q\u00eb Derrida shpiku p\u00ebr t\u00eb etiketuar praktik\u00ebn e tij filozofike, ai q\u00eb p\u00ebrmendet m\u00eb s\u00eb shumti \u00ebsht\u00eb \u201cdekonstruktimi\u201d, fjal\u00eb q\u00eb tash \u00ebsht\u00eb b\u00ebr\u00eb pjes\u00eb e shum\u00eb gjuh\u00ebve. Termi \u00ebsht\u00eb i dobish\u00ebm n\u00eb t\u00eb pakt\u00ebn dy m\u00ebnyra. S\u00eb pari, i referohet nj\u00eb m\u00ebnyr\u00eb t\u00eb t\u00eb lexuarit e jo argumentimit t\u00eb past\u00ebr filozofik, q\u00eb pasqyron metod\u00ebn e parap\u00eblqyer t\u00eb Derrida-s\u00eb. Tashm\u00eb duhet t\u00eb jet\u00eb e qart\u00eb pse argumentimi i past\u00ebr nuk \u00ebsht\u00eb m\u00ebnyra m\u00eb e mir\u00eb q\u00eb t\u00eb tregohet pamund\u00ebsia e pranis\u00eb: nj\u00eb qasje e till\u00eb do ta hamend\u00ebsonte natyr\u00ebn joproblematike t\u00eb vet\u00eb gj\u00ebs\u00eb q\u00eb po sfidohet, procedurave tradicionale t\u00eb arsyes. Nuk mund t\u2019i shmangemi hamend\u00ebsimeve t\u00eb pranis\u00eb (apo vet\u00ebpranis\u00eb), por mund t\u00eb gjejm\u00eb indikacione t\u00eb kufive t\u00eb saj n\u00eb mendimtar\u00ebt tan\u00eb m\u00eb t\u00eb mpreht\u00eb. S\u00eb dyti, si shprehje e\u00a0shkat\u00ebrrimit [destruction]<\/em>\u00a0p\u00ebrmes shtimit t\u00eb nj\u00eb parashtese m\u00eb pozitive, \u201ccon\u201d, jep t\u00eb kuptoj\u00eb se ky lloj i t\u00eb lexuarit nuk \u00ebsht\u00eb sall negativ. Derrida k\u00ebmb\u00ebngul vazhdimisht n\u00eb natyr\u00ebn afirmative t\u00eb dekonstruktimit.<\/p>\n

N\u00ebse themeli i kuptimit dhe i ekzistenc\u00ebs nuk \u00ebsht\u00eb prania, at\u00ebher\u00eb \u00e7far\u00eb \u00ebsht\u00eb? Ngaq\u00eb gjuha dhe argumenti jan\u00eb aq t\u00eb varura nga hamend\u00ebsimet e pranis\u00eb, Derrida-s\u00eb i duhet t\u00eb p\u00ebrdor\u00eb m\u00ebnyra disi t\u00eb t\u00ebrthorta p\u00ebr t\u00eb artikuluar alternativ\u00ebn q\u00eb propozon; nuk \u00ebsht\u00eb thjesht gj\u00eb e till\u00eb q\u00eb t\u00eb mund ta quaj\u00eb me em\u00ebr apo ta shoh\u00eb n\u00eb sy. Nj\u00eb term q\u00eb p\u00ebrdor, si\u00e7 e pam\u00eb, \u00ebsht\u00eb \u201cshkrimi\u201d, por kjo strategji \u00ebsht\u00eb e hapur p\u00ebr keqkuptim. Derrida prandaj krijon nj\u00eb fjal\u00eb q\u00eb nuk \u00ebsht\u00eb n\u00eb leksikonin francez:\u00a0diff\u00e9rance,<\/em>\u00a0q\u00eb p\u00ebrmban konotacione si t\u00eb \u201cdiferenc\u00ebs\u201d ashtu edhe t\u00eb \u201cshtyrjes\u201d. Se a \u00ebsht\u00eb zanafilla e kuptimit hap\u00ebsinore (dallimet mes subjekteve bashk\u00ebjetuese) apo kohore (shtyrjet prej s\u00eb kaluar\u00ebs n\u00eb t\u00eb ardhmen) \u00ebsht\u00eb e\u00a0pavendosshme<\/em>, p\u00ebr t\u00eb p\u00ebrdorur nj\u00eb term tjet\u00ebr derridean.<\/p>\n

Nj\u00eb tjet\u00ebr term derridean ndihmon q\u00eb t\u00eb qart\u00ebsohet kjo pik\u00ebpamja e papast\u00ebrtis\u00eb s\u00eb zanafill\u00ebs: \u201cgjurma\u201d. Nj\u00eb sqarim i thjesht\u00eb vjen nga teoria linguistike. Saussure demonstroi me nam se gjuha (apo \u00e7do sistem shenjash) vepron jo n\u00eb terma t\u00eb substancave materiale por dallimeve formale. Tingulli\u00a0\/b\/<\/em>\u00a0n\u00eb fjal\u00ebn\u00a0bat<\/em>\u00a0funksionon me sukses jo sepse ka ndonj\u00eb gj\u00eb qen\u00ebsisht t\u00eb duhur kur vjen puna te nj\u00eb mb\u00ebrthyes i z\u00ebsh\u00ebm, dybuzor, n\u00eb k\u00ebt\u00eb pozit\u00eb, por ngaq\u00eb \u00ebsht\u00eb i ndrysh\u00ebm prej fonemave t\u00eb tjera q\u00eb mund t\u00eb kishin z\u00ebn\u00eb k\u00ebt\u00eb vend, sikurse\u00a0\/m\/<\/em>\u00a0ose\u00a0\/s\/<\/em>. Aft\u00ebsia e saj p\u00ebr t\u00eb marr\u00eb pjes\u00eb n\u00eb krijimin e kuptimit, pra, varet po aq prej asaj \u00e7far\u00eb nuk \u00ebsht\u00eb sa prej asaj \u00e7far\u00eb \u00ebsht\u00eb. K\u00ebshtu, ajo bart gjurm\u00eb t\u00eb mund\u00ebsive t\u00eb tjera dhe nuk \u00ebsht\u00eb t\u00ebr\u00ebsisht e pranishme ndaj vetes. Prania dhe mungesa nuk e jan\u00eb t\u00eb kund\u00ebrta q\u00eb p\u00ebrjashtojn\u00eb nj\u00ebra tjetr\u00ebn; diferencat e Saussure-it, q\u00eb n\u00ebnvizojn\u00eb t\u00eb gjith\u00eb kuptimin, jan\u00eb\u00a0diff\u00e9rance<\/em>-at.<\/p>\n

Leximet e p\u00ebrpikta t\u00eb teksteve filozofike t\u00eb Derrida-s\u00eb jan\u00eb t\u00eb dedikuara q\u00eb t\u00eb zbulojn\u00eb sesi mb\u00ebshteten ato tekste n\u00eb struktura aq joracionale, madje edhe at\u00ebher\u00eb kur n\u00eb dukje mbahen pas rregullave t\u00eb logjik\u00ebs aristoteliane. Leximet e tij t\u00eb teksteve letrare, p\u00ebr dallim, zakonisht kan\u00eb p\u00ebr synim t\u00eb nxjerrin n\u00eb shesh sfidat e v\u00ebt\u00eb vepr\u00ebs me k\u00ebto rregulla duke ofruar \u00e7far\u00eb ai e quan \u201ckund\u00ebrn\u00ebnshkrim\u201d karshi n\u00ebnshkrimit t\u00eb vepr\u00ebs dhe autorit t\u00eb saj, manovrimit t\u00eb tyre unik t\u00eb ligjeve t\u00eb p\u00ebrgjithshme t\u00eb gjuh\u00ebs. Shakespeare-i, James Joyce-i, Franz Kafka, Paul Celan-i, Jean Genet-i dhe shum\u00eb t\u00eb tjer\u00eb marrin k\u00ebt\u00eb lloj v\u00ebmendjeje, n\u00eb ese t\u00eb shkruara jo si dekonstruktime filozofike por si orvatje p\u00ebr t\u00eb nxjerr\u00eb n\u00eb pah m\u00ebnyrat n\u00eb t\u00eb cilat veprat letrare, secila n\u00eb m\u00ebnyren e vet, zhbirojn\u00eb kufijt\u00eb e mendimit racional.<\/p>\n

Po t\u00eb zgjedhnim nj\u00eb term ky\u00e7 t\u00eb pik\u00ebpamjes etike t\u00eb Derrida-s\u00eb, do t\u00eb ishte\u00a0mikpritja<\/em>. Ai ishte aktiv n\u00eb promovimin e t\u00eb drejtave t\u00eb\u00a0t\u00eb huajve<\/i>\u00a0[sans-papiers]<\/em>\u00a0n\u00eb Franc\u00eb dhe n\u00eb p\u00ebrkrahjen e qyteteve vendstrehuese, dhe e t\u00ebr\u00eb gama e mendimeve t\u00eb tij mbahet pas vullnetit p\u00ebr t\u00eb mir\u00ebpritur \u00e7far\u00eb \u00ebsht\u00eb jasht\u00eb normave t\u00eb pranuara dhe disiplinave akademike dhe kultur\u00ebs m\u00eb gjer\u00ebsisht. Vet\u00eb motori i ekzistenc\u00ebs njer\u00ebzore dhe shoq\u00ebrore n\u00eb plot\u00ebsin\u00eb e saj \u00ebsht\u00eb hapje ndaj asaj \u00e7far\u00eb mund t\u00eb vij\u00eb, dhe kjo hapje \u00ebsht\u00eb e lidhur drejtp\u00ebrdrejt me munges\u00ebn e nj\u00eb baze fikse; arke-shkrimi, diff\u00e9rance, dhe struktura e gjurm\u00ebs \u2013 t\u00eb gjitha k\u00ebto alternativa t\u00eb pranis\u00eb n\u00ebnkuptojn\u00eb pashmangshm\u00ebrin\u00eb e ndryshimit, kontaminimin e sh\u00ebndetsh\u00ebm t\u00eb s\u00eb brendshmes nga e jashtmja, t\u00eb mbizot\u00ebrueses nga t\u00eb p\u00ebrjashtuarit, t\u00eb s\u00eb mundshmes nga e pamundshmja.<\/p>\n

Ky \u00e7ifti i fundit mund t\u00eb duket sall nj\u00eb zbukurim retorik, por n\u00eb fakt Derrida e mori shum\u00eb seriozisht \u00e7\u00ebshtjen e pamund\u00ebsis\u00eb. Mikpritja \u00ebsht\u00eb e pamundshme, na thot\u00eb. T\u00eb jesh v\u00ebrtet mikprit\u00ebs do t\u00eb thot\u00eb t\u00eb dor\u00ebzosh t\u00ebr\u00ebsisht kontrollin ndaj pron\u00ebs t\u00ebnde n\u00eb m\u00ebnyr\u00eb q\u00eb t\u2019i lejosh mysafirit liri t\u00eb plot\u00eb, me pasoja shkat\u00ebrrimtare (mbase edhe p\u00ebr vet\u00eb mysafirin). Prandaj, domosdo gardhojm\u00eb mikpritjen me kushte dhe kufij; por as q\u00eb mund ta quajm\u00eb mikpritje n\u00ebse nuk garantohet nga nj\u00eb impuls i mir\u00ebseardhjes s\u00eb pakusht\u00ebzuar. E nj\u00ebjta vlen p\u00ebr dh\u00ebnien, faljen, dashurin\u00eb, zin\u00eb, drejt\u00ebsin\u00eb: t\u00eb gjitha jan\u00eb t\u00eb pamundura, por pamund\u00ebsia e tyre i b\u00ebn ato vlerat etike q\u00eb jan\u00eb.<\/p>\n

Pse, at\u00ebher\u00eb, vepra e Derrida-s\u00eb provokon jo vet\u00ebm mospajtime por armiq\u00ebsi e helm prej aq shum\u00eb an\u00ebve t\u00eb establishmentit filozofik (me inkurajim t\u00eb her\u00ebpashersh\u00ebm gazetaresk)? Nj\u00eb arsye, patjet\u00ebr q\u00eb \u00ebsht\u00eb stili i Derrida-s\u00eb. Natyra e angazhimit t\u00eb tij me tradit\u00ebn k\u00ebrkon di\u00e7ka tjet\u00ebr pos argumentit t\u00eb drejp\u00ebrdrejt\u00eb, dhe ai kurr\u00eb nuk iu tremb veglave stilistike q\u00eb asociohen m\u00eb shum\u00eb me let\u00ebrsin\u00eb, ato \u201ctruqet dhe dredhit\u00eb\u201d aq t\u00eb pashije p\u00ebr autor\u00ebt e letr\u00ebs n\u00eb\u00a0The Times.<\/em>\u00a0(P\u00ebr m\u00eb tep\u00ebr, vepra e Derrida-s\u00eb pati ndikim tejet t\u00eb madh n\u00eb departamentet e let\u00ebrsis\u00eb.) Por m\u00eb dometh\u00ebn\u00ebs \u00ebsht\u00eb fakti se shpjegimi i Derrida-s\u00eb i themeleve t\u00eb mendimit p\u00ebrb\u00ebn sfid\u00eb p\u00ebr nd\u00ebrmarrjen filozofike si\u00e7 u themelua nga Platoni dhe Aristoteli dhe u bart deri n\u00eb koh\u00ebn ton\u00eb \u2013 ndon\u00ebse larg karikatur\u00ebs q\u00eb krijojn\u00eb kritik\u00ebt e tij. \u00c7far\u00eb u shp\u00ebton k\u00ebtyre p\u00ebrfol\u00ebsve \u00ebsht\u00eb shkalla n\u00eb t\u00eb cil\u00ebn Derrida, p\u00ebrgjat\u00eb gjith\u00eb karrier\u00ebs, shfaqi virtytet m\u00eb t\u00eb larta filozofike t\u00eb analiz\u00ebs s\u00eb rrept\u00eb, shprehjes s\u00eb p\u00ebrpikt\u00eb, dijes s\u00eb gjer\u00eb dhe gatishm\u00ebris\u00eb p\u00ebr t\u00eb menduar t\u00eb pamenduar\u00ebn. N\u00ebse shkrimi i tij tendos mendjen p\u00ebrtej t\u00eb rehatshmes, at\u00ebher\u00eb po b\u00ebn at\u00eb \u00e7far\u00eb filozofia m\u00eb e mir\u00eb ka b\u00ebr\u00eb gjithmon\u00eb.<\/p>\n

***<\/p>\n

P\u00ebrktheu:\u00a0Bardhi Bakija<\/strong><\/p>\n<\/div>","protected":false},"excerpt":{"rendered":"

Artikulli origjinal n\u00eb The Times, Literary Supplement Derek Attridge eksploron diff\u00e9rance-n, dekonstruktimin dhe rolin e t\u00eb pamundur\u00ebs n\u00eb vepr\u00ebn e filozofit p\u00ebr\u00e7ar\u00ebs Jacques Derrida konsiderohet gjer\u00ebsisht si filozofi m\u00eb i r\u00ebnd\u00ebsish\u00ebm francez i pjes\u00ebs s\u00eb dyt\u00eb t\u00eb shekullit t\u00eb njezet\u00eb. Megjithat\u00eb, kur emri i tij u em\u00ebrua p\u00ebr doktoratur\u00eb nderi n\u00eb Universitetin e Kejmbrixhit m\u00eb […]<\/p>","protected":false},"author":221,"featured_media":9279,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[13],"tags":[954,1576],"ppma_author":[1575],"class_list":["post-5500","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-analize","tag-filozofi","tag-jacques-derrida"],"authors":[{"term_id":1575,"user_id":221,"is_guest":0,"slug":"derek-attridge","display_name":"Derek Attridge","avatar_url":{"url":"https:\/\/sbunker.org\/wp-content\/uploads\/2024\/10\/derek-attridge-departs-e1730217300174.jpg","url2x":"https:\/\/sbunker.org\/wp-content\/uploads\/2024\/10\/derek-attridge-departs-e1730217300174.jpg"},"user_url":"","last_name":"Attridge","first_name":"Derek","description":"Derek Attridge came to York from Rutgers University in the USA in 1998 as Leverhulme Research Professor, and in 2003 became Professor of English. He retired in 2017, and is now an Emeritus Professor. His interests centre on the language of literature, but radiate in many different directions."}],"_links":{"self":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/5500","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\/221"}],"replies":[{"embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/comments?post=5500"}],"version-history":[{"count":2,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/5500\/revisions"}],"predecessor-version":[{"id":9281,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/5500\/revisions\/9281"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/media\/9279"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/media?parent=5500"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/categories?post=5500"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/tags?post=5500"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/ppma_author?post=5500"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}