{"id":1816,"date":"2018-11-29T11:12:03","date_gmt":"2018-11-29T10:12:03","guid":{"rendered":"http:\/\/www.nyje.al\/?p=1816"},"modified":"2024-09-02T19:00:20","modified_gmt":"2024-09-02T17:00:20","slug":"besnikeria-ndaj-mendimit-dhe-besnikeria-ndaj-moralitetit-dy-kushtet-per-te-jetuar-filozofikisht-hysamedin-feraj","status":"publish","type":"post","link":"https:\/\/nyje.al\/sq\/besnikeria-ndaj-mendimit-dhe-besnikeria-ndaj-moralitetit-dy-kushtet-per-te-jetuar-filozofikisht-hysamedin-feraj\/","title":{"rendered":"\u201cBesnik\u00ebria ndaj mendimit dhe besnik\u00ebria ndaj moralitetit – dy kushtet p\u00ebr t\u00eb jetuar filozofikisht!\u201d Hysamedin Feraj"},"content":{"rendered":"
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29.11.2018 | nyje.al |\u00a0<\/span><\/strong><\/span><\/p>

Nuk \u00ebsht\u00eb e leht\u00eb t\u00eb flas\u00ebsh p\u00ebr t\u00eb menduarit me logjik\u00eb n\u00eb nj\u00eb shoq\u00ebri q\u00eb trash\u00ebgon nga e kaluara nj\u00eb tradit\u00eb kulturore t\u00eb nd\u00ebrprer\u00eb e t\u00eb paq\u00ebndrueshme dhe q\u00eb sillet n\u00eb t\u00eb sotmen si shoq\u00ebri konsumi. Hysamedin Feraj (filozof, autor) ndan me lexuesit mendimet e tij mbi t\u00eb filozofuarit dhe paradokset q\u00eb arti p\u00ebr vet\u00ebdijen shfaq n\u00eb bot\u00ebn shqiptare.\u00a0<\/em><\/span>
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Pyetje<\/strong>: Fillimisht duam t\u00eb dim\u00eb se si \u00ebsht\u00eb zgjuar te ju interesi p\u00ebr t\u00eb menduarit filozofik?<\/span>
P\u00ebrgjigje<\/strong>: Ju falenderoj p\u00ebr ftes\u00ebn dhe p\u00ebr mua \u00ebsht\u00eb k\u00ebnaq\u00ebsi thjesht nisma q\u00eb keni marr\u00eb p\u00ebr t\u00eb lexuar. Nuk \u00ebsht\u00eb e shpesht\u00eb dhe me sa duket, jan\u00eb 10 vet\u00eb n\u00eb 100 mij\u00eb banor\u00eb. Ndaj ju p\u00ebrg\u00ebzoj dhe shpresoj q\u00eb ta vazhdoni leximin, lidhjen me librin dhe mendimin, e ta realizoni m\u00eb von\u00eb si vepr\u00ebn tuaj at\u00eb reflektim q\u00eb b\u00ebni pasi keni akumuluar shum\u00eb. Nd\u00ebrsa si ka ardh\u00eb interesi im p\u00ebr t\u00eb menduarit m\u00eb sistematik filozofik, k\u00ebt\u00eb nuk e di sepse un\u00eb jam diplomuar p\u00ebr filozofi. Ndoshta sepse q\u00eb i vog\u00ebl kam filluar leximin edhe ai pastaj m\u00eb ka lidhur me t\u00eb, n\u00eb kuptimin q\u00eb kam lexuar libra jasht\u00ebshkollor\u00eb q\u00eb n\u00eb fund t\u00eb klas\u00ebs s\u00eb par\u00eb. Ndoshta i pari lib\u00ebr q\u00eb m\u00eb ka shtyr\u00eb t\u00eb lexoj ka q\u00ebn\u00eb nj\u00eb dhurat\u00eb nga sh<\/span>kolla p\u00ebr nx\u00ebn\u00ebsit shembullor, at\u00eb m\u00eb dhan\u00eb dhe at\u00eb lexova.<\/span><\/p>

Pyetje<\/strong>: A ka qen\u00eb inkurajues mjedisi p\u00ebrreth jush?<\/span>
P\u00ebrgjigje<\/strong>: Mjedisi nuk ka q\u00ebn\u00eb inkurajues. P\u00ebr shembull familja m\u00eb thoshte: \u201cMos lexo se do prish\u00ebsh syt\u00eb!\u201d, ndonj\u00ebher\u00eb duke m\u00eb l\u00ebn\u00eb t\u00eb kuptoj q\u00eb leximi i tep\u00ebrt i ka b\u00ebr\u00eb njer\u00ebzit budallenj. Megjithat\u00eb, mungesa e shtys\u00ebs p\u00ebr t\u00eb lexuar nuk u kthye n\u00eb penges\u00eb t\u00eb dhunshme apo t\u00eb detyrueshme, thjesht nuk k\u00ebshillohej shum\u00eb leximi.<\/span><\/p>

Pyetje<\/strong>: Zakonisht, pas mbarimit t\u00eb studimeve universitare, ndeshemi me nj\u00eb moment vendimtar, ngrem\u00eb dilema p\u00ebr realitetin dhe na duhet t\u00ebvendosim: ta riformulojm\u00eb sistemin ton\u00eb t\u00eb t\u00eb menduarit ose t\u00eb konformohemi me t\u00eb. Ju, si keni dal\u00eb nga shkolla, me \u00e7far\u00eb dilemash?<\/span>
P\u00ebrgjigje<\/strong>: Un\u00eb gjat\u00eb viteve t\u00eb studimit nuk kam q\u00ebn\u00eb kritik p\u00ebr ato q\u00eb lexoja, thjesht i lexoja dhe ndoshta i besoja q\u00eb ishin ashtu. Reflektimi kritik p\u00ebr at\u00eb \u00e7ka kisha m\u00ebsuar n\u00eb fakultet ndodhi pas p\u00ebrfundimit t\u00eb studimeve. Punimet e mia p\u00ebr grad\u00ebn shkencore, leximet e zgjeruara, m\u00eb kan\u00eb ndihmuar p\u00ebr t\u00eb menduar ndryshe. Takimi me personazhin q\u00eb e kam p\u00ebrmendur te libri im i par\u00eb \u201cSkica e mendimit politik shqiptar\u201d, pra njohja me Ajet Haxhin\u00eb, m\u00eb b\u00ebri t\u00eb v\u00eb n\u00eb dyshim ato q\u00eb kisha m\u00ebsuar n\u00eb fakultet. Pastaj fillova t\u00eb v\u00eb n\u00eb dyshim ato q\u00eb m\u00eb thoshte ai, dhe pastaj fillova t\u00eb mendoj p\u00ebr t\u00eb kuptuar se kush kishte t\u00eb drejt\u00eb: ky apo shkolla? P\u00ebrgjat\u00eb hulumtimeve t\u00eb mia arrita n\u00eb p\u00ebrfundimin q\u00eb t\u00eb drejt\u00eb kishte m\u00eb shum\u00eb Ajet Haxhia sesa fakulteti.<\/span><\/p>

Pyetje<\/strong>: \u00c7far\u00eb p\u00ebrfaq\u00ebsonte mendimi i Ajet Haxhis\u00eb n\u00eb kontekstin e mendimit bashk\u00ebkohor shqiptar?<\/span>
P\u00ebrgjigje<\/strong>: Fokusi i diskutimeve ka q\u00ebn\u00eb \u00e7\u00ebshtja shqiptare, kombi, historia dhe m\u00eb tej me tem\u00ebn e diplomimit, ka q\u00ebn\u00eb zhvillimi i arsimit n\u00eb Kosov\u00eb. Mendimet e tij dhe njohurit\u00eb e p\u00ebrftuara p\u00ebrgjat\u00eb studimeve t\u00eb mia n\u00eb fakultet, gati gati m\u00eb \u201cdetyruan\u201d me qen\u00eb i pavarur e me kriju nj\u00eb bindje timen, sepse kisha dy pohime krejt t\u00eb ndryshme, p\u00ebr t\u00eb cilat nuk kisha arsye a priori t\u00eb besoja as nj\u00ebr\u00ebn e as tjetr\u00ebn. Kjo ka qen\u00eb pak a shum\u00eb momenti apo historia e ardhjes deri te mendimi kritik.<\/span><\/p>

Pyetje<\/strong>: \u00c7far\u00eb ndryshimesh solli te ju kontakti me realitetin shqiptar?<\/span>
P\u00ebrgjigje<\/strong>: P\u00ebrmbysi besimet e mia t\u00eb deriat\u00ebhershme, pasi kisha besuar q\u00eb sundimi i asaj kohe ishte i drejt\u00eb, partia q\u00eb e artikulonte dhe e zbatonte at\u00eb ndiqte nj\u00eb politik\u00eb t\u00eb drejt\u00eb. Pothuajse e besoja t\u00eb gjith\u00eb at\u00eb q\u00eb ishte si propagand\u00eb e koh\u00ebs. Ky ishte mendimi mbizot\u00ebrues dhe un\u00eb nuk kisha ndonj\u00eb diferenc\u00eb me mendimin mbizot\u00ebrues. Vet\u00ebm m\u00eb pas, n\u00ebn ndikimin e Ajetit i cili n\u00eb nj\u00eb m\u00ebnyr\u00eb t\u00eb mir\u00eb pedagogjike e shnd\u00ebrroi mendimin tim duke shthurur ngadal\u00eb ato q\u00eb kisha m\u00ebsuar, si dhe kontakti q\u00eb kisha me njer\u00ebz t\u00eb tjer\u00eb q\u00eb e refuzonin hapur por vrazhd\u00eb at\u00eb regjim, m\u00eb krijonte nj\u00eb distanc\u00eb. M\u00eb intrigonte mendimi, prirja drejt asaj \u00e7ka ishte e drejt\u00eb dhe e bazuar.<\/span><\/p>

Pyetje<\/strong>: Ju thoni q\u00eb shqipja nuk e nx\u00eb mendimin, nd\u00ebrkoh\u00eb vet\u00eb titulli \u201cE pafilozofuara\u201d \u00ebsht\u00eb nj\u00eb fjal\u00eb e krijuar rishtaz p\u00ebr t\u00eb gjetur aty mendimin.<\/span>
P\u00ebrgjigje<\/strong>: Kumbari i titullit \u00ebsht\u00eb Elvis Hoxha. Ideja ime fillestare ishte \u201cDu\u201d pik\u00ebrisht p\u00ebr ta dalluar nga \u201cd\u00ebshiroj\u201d, pra p\u00ebr t\u00eb dalluar d\u00ebshir\u00ebn nga vullneti. Kur njeriu do nj\u00eb gj\u00eb, shpreh nj\u00eb vullnet, ai \u00ebsht\u00eb si t\u00eb thuash i lir\u00eb dhe i pap\u00ebrcaktuar nga asgj\u00eb tjet\u00ebr. Nd\u00ebrsa d\u00ebshira \u00ebsht\u00eb e p\u00ebrcaktuar nga jasht\u00eb, nga objektet q\u00eb jan\u00eb jasht\u00eb dhe t\u00eb cilat d\u00ebshirojm\u00eb t\u2019i zot\u00ebrojm\u00eb. E meq\u00eb ne d\u00ebshirojm\u00eb shum\u00eb dhe duam pak, mendoja t\u00eb nxisja nj\u00eb far\u00eb vullneti p\u00ebr t\u00eb dashur. Nga k\u00ebrkimi im p\u00ebr mendimin filozofik shqiptar nuk kisha hasur asnj\u00eb traktat t\u00eb shkruar sipas nj\u00eb kodi filozofik. Ka pasur p\u00ebrpjekje, por nuk kam hasur asnj\u00eb autor, lib\u00ebr, ese apo traktat filozofik me nj\u00eb autor shqiptar q\u00eb ka banuar n\u00eb k\u00ebto troje, nuk po flas p\u00ebr raste q\u00eb mund t\u00eb ken\u00eb q\u00ebn\u00eb jasht\u00eb n\u00ebp\u00ebr perandori apo cepave t\u00eb tjera t\u00eb bot\u00ebs. Duke menduar q\u00eb askush nuk \u00ebsht\u00eb pa nj\u00eb far\u00eb truall\u00ebzimi filozofik t\u00eb asaj \u00e7ka b\u00ebn, mendon dhe vepron, ose t\u00eb asaj \u00e7far\u00eb shpreh n\u00eb gjuh\u00eb, e nisa me iden\u00eb q\u00eb ne duhet t\u00eb kemi nj\u00eb filozofi t\u00eb pafilozofuar, pra q\u00eb s\u2019\u00ebsht\u00eb paraqitur si filozofi, me traktate. Ndaj titullin e ka \u201cE pafilozofuara\u201d pasi rreket t\u00eb filozofoj\u00eb nj\u00eb filozofi q\u00eb ka q\u00ebn\u00eb e pafilozofuar. Nd\u00ebrsa n\u00eb lidhje me gjuh\u00ebn shqipe dhe filozofin\u00eb, pajtohem me Elvis Hoxh\u00ebn n\u00eb at\u00eb q\u00eb gjuha shqipe p\u00ebrmban shum\u00eb m\u00eb tep\u00ebr filozofi sesa ne kemi mendim. Duket sikur gjith\u00eb mendimin filozofik shqiptar\u00ebt e kan\u00eb v\u00ebn\u00eb n\u00eb gjuh\u00eb, pastaj kan\u00eb hequr dor\u00eb prej tij.<\/span><\/p>

Pyetje<\/strong>: A mund t\u00eb na e ilustroni me ndonj\u00eb shembull?<\/span>
P\u00ebrgjigje<\/strong>: Fjala nd\u00ebrgjegje, n\u00eb gjuh\u00ebn latine \u00ebsht\u00eb koshienca dometh\u00ebn\u00eb ajo q\u00eb \u00ebsht\u00eb njohje e p\u00ebrbashk\u00ebt, me njoft\u00eb me dik\u00eb tjet\u00ebr. Ne e kemi fjal\u00ebn nd\u00ebrgjegje q\u00eb \u00ebsht\u00eb si \u201cgjegj\u00eb\u201d ose \u201cp\u00ebrgjigje e p\u00ebrbashk\u00ebt\u201d, p\u00ebrgjigje n\u00eb sens komun, nj\u00eb p\u00ebrgjigje q\u00eb e kemi t\u00eb p\u00ebrbashk\u00ebt. Kjo duhet dalluar nga vet\u00ebdija sepse shpeshher\u00eb i ngat\u00ebrrojm\u00eb k\u00ebto terma. Vet\u00ebdija \u00ebsht\u00eb dija p\u00ebr veten, njeriu e di q\u00eb ekziston, q\u00eb \u00ebsht\u00eb i ve\u00e7uar nga t\u00eb tjer\u00ebt, nga bota e k\u00ebshtu me rradh\u00eb, pra e kthyer s\u00eb brendshmi p\u00ebr dijen p\u00ebr veten. Mund t\u00eb reflektojm\u00eb p\u00ebr fjal\u00ebt, dhe kemi ndjesin\u00eb q\u00eb sikur i ka p\u00ebrkthyer ndonj\u00eb njoh\u00ebs i jasht\u00ebzakonsh\u00ebm i filozofis\u00eb dhe ka arritur t\u2019i gjej\u00eb nj\u00eb fjal\u00ebformim q\u00eb i p\u00ebrgjigjet n\u00eb shqip. Fjala \u201cb\u00ebrje\u201d p\u00ebrmban nj\u00eb filozofi t\u00eb t\u00ebr\u00eb. \u201cB\u00ebrja\u201d p\u00ebrfshin gjithmon\u00eb nj\u00eb t\u00eb re; nuk ka b\u00ebrje n\u00ebse nuk sjell asgj\u00eb t\u00eb re, n\u00ebse ajo vazhdon t\u00eb jet\u00eb ashtu si\u00e7 ka q\u00ebn\u00eb. Un\u00eb tani po lexoj nj\u00eb fjalor q\u00eb e ka b\u00ebr\u00eb Frang Bardhi dhe ka disa p\u00ebrkthime t\u00eb jasht\u00ebzakonshme fjal\u00ebsh. Nga ana tjet\u00ebr pastaj sigurisht q\u00eb ka edhe nj\u00eb far\u00eb varf\u00ebrie gjuha. K\u00ebtu mund t\u00eb p\u00ebrmend varf\u00ebrin\u00eb e gjuh\u00ebs morale, q\u00eb ne nuk e b\u00ebjm\u00eb dallimin midis \u201cduhet\u201d si shtr\u00ebnges\u00eb nga domosdoshm\u00ebria natyrore nga \u201cduhet\u201d morale. P.sh.: \u201cduhet t\u00eb ha buk\u00eb\u201d \u00ebsht\u00eb shtr\u00ebnges\u00eb natyrore biologjike, nd\u00ebrsa \u201cduhet t\u00eb shkoj ta shoh filanin se i ka vdekur nana\u201d \u00ebsht\u00eb shtr\u00ebnges\u00eb morale dhe ne nuk e kemi t\u00eb mundur ta shprehim n\u00eb gjuh\u00eb ndryshimin mes tyre. Kjo munges\u00eb n\u00eb gjuh\u00ebn e moralit tregon munges\u00ebn e moralit p\u00ebrgjith\u00ebsisht, pasi si\u00e7 thon\u00eb gjuh\u00ebtar\u00ebt sa m\u00eb i pasur t\u00eb jet\u00eb nj\u00eb fenomen me t\u00eb cilin kemi kontakt, aq m\u00eb e pasur \u00ebsht\u00eb gjuha q\u00eb e thot\u00eb. N\u00eb \u00e7\u00ebshtjet e moralit publik jemi t\u00eb varf\u00ebr, nd\u00ebrsa n\u00eb moralin e sjelljen e individit kemi fjalor relativisht t\u00eb pasur sidomos drejtuar gruas kur ajo \u00ebsht\u00eb kund\u00ebr moralit, madje e kemi me holl\u00ebsira, me diferencime t\u00eb vogla. Aty ku kemi qen\u00eb m\u00eb t\u00eb shqet\u00ebsuar p\u00ebr besnik\u00ebrin\u00eb e grave aty kemi zhvilluar fjalor moral, aty ku nuk kemi qen\u00eb t\u00eb shqet\u00ebsuar p\u00ebr shtetin, p\u00ebr pushtetin, p\u00ebr politik\u00ebn nuk kemi fjalor.<\/span><\/p>

Pyetje<\/strong>: Shqiptar\u00ebt thoni ju kan\u00eb nj\u00eb raport frike me hap\u00ebsir\u00ebn publike, a hyn morali te kjo sfer\u00eb?<\/span>
P\u00ebrgjigje<\/strong>: Po, moraliteti \u00ebsht\u00eb trualli i nd\u00ebrtimit t\u00eb gjith\u00e7kaje publike. T\u00eb q\u00ebnit moral e themelon publiken dhe jo e kund\u00ebrta. Sigurisht n\u00eb kuptimin metafizik, esencialisht e para e \u00e7do p\u00ebrvoje \u00ebsht\u00eb q\u00ebnia politike, publike nd\u00ebrsa koh\u00ebsisht si t\u00eb thuash njeriut i duhet nj\u00eb vet\u00ebformim moral n\u00eb m\u00ebnyr\u00eb q\u00eb t\u00eb themeloj\u00eb di\u00e7ka tjet\u00ebr. \u00c7do njeri \u00ebsht\u00eb nj\u00eb q\u00ebnie nj\u00ebkoh\u00ebsisht natyrore dhe njer\u00ebzore; nj\u00ebkoh\u00ebsisht e determinuar dhe e lir\u00eb, dhe kjo krijon nj\u00eb tension kudo. N\u00eb librin tim e kam p\u00ebrfshir\u00eb edhe at\u00eb \u00e7ka thot\u00eb Agambeni, q\u00eb \u00e7\u00ebshtja e t\u00eb drejtave t\u00eb njeriut para s\u00eb gjithash \u00ebsht\u00eb \u00e7\u00ebshtje e raportit t\u00eb njer\u00ebzores dhe jonjer\u00ebzores brenda vet\u00eb njeriut. M\u00ebnyra p\u00ebr ta deformuar k\u00ebt\u00eb problem \u00ebsht\u00eb t\u00eb shohim jonjer\u00ebzoren dhe jonjeriun jasht\u00eb vetes. Merita e Agambenit \u00ebsht\u00eb pik\u00ebrisht kjo: t\u00eb shohim nj\u00ebher\u00eb brenda vetes se n\u00eb cilin raport e kemi vendosur natyralen dhe njer\u00ebzoren. Shumica e kan\u00eb t\u00eb leht\u00eb t\u00eb thon\u00eb \u201cai s\u2019\u00ebsht\u00eb njeri\u201d, por e kan\u00eb shum\u00eb t\u00eb v\u00ebshtir\u00eb ta shohin veten si \u201cjonjeri\u201d. Kjo humbje kontakti me veten \u00ebsht\u00eb mungesa e autenticitetit. T\u00eb q\u00ebnit mir\u00ebfilli autentik do t\u00eb thot\u00eb t\u00eb ruash gjithmon\u00eb kontaktin me veten, ndaj n\u00eb \u00e7do veprim tonin do duhej ta shtronim pyetjen n\u00ebse k\u00ebt\u00eb veprim e kryejm\u00eb nga shtysa natyrore (instinktive) apo nga ndonj\u00eb motiv q\u00eb \u00ebsht\u00eb i lir\u00eb nga natyrori, pra q\u00eb do ta nd\u00ebrmerrnim edhe n\u00ebse natyrori do t\u00eb na thoshte ndryshe.<\/span><\/p>

Pyetje<\/strong>: A \u00ebsht\u00eb kjo gjendja e \u201ct\u00eb jetuarit filozofikisht\u201d?<\/span>
P\u00ebrgjigje<\/strong>: Ky \u00ebsht\u00eb nj\u00eb aspekt i t\u00eb jetuarit filozofikisht. Marr nj\u00eb shembull: un\u00eb dua t\u00eb pyes veten pa marr\u00eb parasysh asnj\u00eb rrethan\u00eb apo penges\u00eb t\u00eb jashtme apo natyrore, e dua apo nuk e dua bashkimin komb\u00ebtar? Dhe k\u00ebt\u00eb p\u00ebrgjigje e jap krejt i lir\u00eb sikur bota nuk do t\u00eb ishte aty q\u00eb ta miratonte. N\u00ebse thua po, sigurisht mund t\u00eb k\u00ebrkosh motivet pse dhe mund t\u00eb jen\u00eb natyrore: ose fitoj m\u00eb shum\u00eb, ose humb m\u00eb shum\u00eb, ose kam shanse p\u00ebr t\u00eb ardh\u2019 n\u00eb pushtet, p\u00ebr t\u00eb pasur nj\u00eb pozicion m\u00eb t\u00eb lart\u00eb, p\u00ebr me gjet\u00eb bler\u00ebs, p\u00ebr me zhvillu\u2019 ekonomin\u00eb etj… Pra t\u00eb gjitha k\u00ebto jan\u00eb shtysa natyrale, biologjike, por mund t\u00eb gjeni edhe nj\u00eb arsye q\u00eb nuk varet fare nga k\u00ebto dhe mund t\u00eb thoni q\u00eb e dua sepse m\u00eb duket e drejt\u00eb q\u00eb njer\u00ebzit duan t\u00eb jen\u00eb bashk\u00eb. \u00c7do njeri brenda vetes mund t\u00eb shoh\u00eb se \u00e7ka e motivon, \u00e7ka e v\u00eb n\u00eb l\u00ebvizje, n\u00eb veprim. Diktumi i Kantit ka qen\u00eb \u201cduhet sepse mundesh\u201d, pra mundesh t\u00eb veprosh ndryshe ose t\u00eb b\u00ebsh si\u00e7 ke vepruar dhe aty hyn n\u00eb funksion gjykimi moral. Pa lirin\u00eb nuk ka moral, ajo \u00ebsht\u00eb themeli i moralitetit, e pastaj morali \u00ebsht\u00eb trualli mbi t\u00eb cilin nd\u00ebrtohet e gjith\u00eb mund\u00ebsia e publikes njer\u00ebzore. K\u00ebshtu q\u00eb larg shprehjes q\u00eb n\u00eb politik\u00eb s\u2019ka moral, morali \u00ebsht\u00eb themeli i \u00e7do politike, p\u00ebrndryshe s\u2019kemi t\u00eb b\u00ebjm\u00eb me politik\u00eb.
<\/span>Un\u00eb tani kam arritur n\u00eb dy k\u00ebrkesa ose dy kushte kur t\u00eb jetuarit do t\u00eb b\u00ebhej filozofik dhe k\u00ebto jan\u00eb t\u00eb p\u00ebrhershmet e p\u00ebrmendura nga un\u00eb: njeriut i duhet t\u00eb arrij\u00eb ose t\u00eb realizoj\u00eb dy besnik\u00ebri: ndaj mendimit dhe ndaj moralitetit. N\u00ebse do arriheshin k\u00ebto dy besnik\u00ebri, jeta shqiptare do t\u00eb ishte shum\u00eb m\u00eb af\u00ebr jet\u00ebs s\u00eb mir\u00ebfillt\u00eb njer\u00ebzore, jet\u00ebs s\u00eb mir\u00eb. Me besnik\u00ebri ndaj mendimit dua t\u00eb them q\u00eb s\u00eb paku t\u00eb jemi koherent dhe konsistent ndaj parimeve themelore t\u00eb logjik\u00ebs, kjo ka si rrjedhoj\u00eb besnik\u00ebrin\u00eb ndaj nj\u00eb ideje q\u00eb e mendojm\u00eb si t\u00eb v\u00ebrtet\u00eb dhe refuzimit t\u00eb pohimit q\u00eb e mendojm\u00eb si t\u00eb rrem\u00eb. Ka shum\u00eb pak shqiptar\u00eb q\u00eb i q\u00ebndrojn\u00eb besnik nj\u00eb ideje p\u00ebr nj\u00eb koh\u00eb t\u00eb gjat\u00eb dhe nuk e braktisin at\u00eb se mendojn\u00eb se kan\u00eb besu\u2019 n\u00eb di\u00e7ka t\u00eb rrejshme apo t\u00eb pav\u00ebrtet\u00eb, por thjesht p\u00ebr shkak t\u00eb bindjes nga shtysat biologjike t\u00eb kafsh\u00ebs brenda tyre. Prandaj \u00ebsht\u00eb e rrall\u00eb t\u00eb gjendet nj\u00eb njeri si Adem Dema\u00e7i q\u00eb i ka q\u00ebndru besnik nj\u00eb ideje rreth 50 vjet, por gjejm\u00eb shum\u00eb si Hashim Tha\u00e7i q\u00eb betohet q\u00eb do i q\u00ebndroj\u00eb besnik bashkimit komb\u00ebtar dhe pastaj e braktis k\u00ebt\u00eb ide sapo vjen n\u00eb pushtet. I referohem momentit t\u00eb besnik\u00ebris\u00eb s\u00eb nj\u00eb ideje q\u00eb e b\u00ebn kryesisht njeriun me qen\u00eb i guximsh\u00ebm m\u00eb shum\u00eb sesa me qen\u00eb trim. M\u00eb e v\u00ebshtir\u00eb \u00ebsht\u00eb me qen\u00eb i guximsh\u00ebm sesa trim, kjo sepse trim\u00ebria \u00ebsht\u00eb nj\u00eb akt pas t\u00eb cilit kthehesh n\u00eb r\u00ebndom\u00ebsin\u00eb t\u00ebnde, nd\u00ebrsa me q\u00ebn\u00eb i guximsh\u00ebm do t\u00eb thot\u00eb t\u2019i p\u00ebrmbahesh nj\u00eb pike t\u00eb larg\u00ebt t\u00ebr\u00eb jet\u00ebn dhe v\u00ebrtet t\u00eb mos hysh kurr\u00eb n\u00eb lloj-lloj situatash banale dhe t\u00eb vogla.<\/span><\/p>

Pyetje<\/strong>: Shtysa drejt aktivizmit, a hyn n\u00eb momentin e \u201ct\u00eb jetuarit filozofikisht\u201d?<\/span>
P\u00ebrgjigje<\/strong>: Patjet\u00ebr, \u00ebsht\u00eb aktiviz\u00ebm i udh\u00ebhequr nga liria, moraliteti dhe besnik\u00ebria ndaj nj\u00eb ideje q\u00eb e beson epistemologjikisht p\u00ebr t\u00eb v\u00ebrtet\u00eb dhe moralisht si t\u00eb drejt\u00eb. N\u00eb mesin e shqiptar\u00ebve ka shum\u00eb trima dhe heronj, po shum\u00eb pak njer\u00ebz t\u00eb guximsh\u00ebm.<\/span>
Pyetje<\/strong>: \u00c7\u00ebshtja komb\u00ebtare, \u00e7\u00ebshtja e s\u00eb ardhmes s\u00eb dy vendeve, \u00ebsht\u00eb edhe ajo tem\u00eb e k\u00ebtij morali, ose munges\u00eb e tij?<\/span>
P\u00ebrgjigje<\/strong>: P\u00ebr t\u00eb gjitha ato p\u00ebr t\u00eb cilat ankohemi jan\u00eb rrjedhoj\u00eb e munges\u00ebs s\u00eb liris\u00eb, p\u00ebr rrjedhoj\u00eb e moralit, p\u00ebr rrjedhoj\u00eb pastaj e tradh\u00ebtis\u00eb q\u00eb i b\u00ebjm\u00eb \u00e7do mendimi. K\u00ebshtu q\u00eb zinxhiri shkon nga vet\u00ebkonceptimi i vetes dhe besimi q\u00eb jam i lir\u00eb, te liria me rregullat e saj. N\u00ebse nuk kam as lirin\u00eb as moralitetin t\u00eb gjitha jan\u00eb nj\u00eblloj pastaj, q\u00eb nga m\u00eb e p\u00ebrditshmja deri te \u00e7\u00ebshtja komb\u00ebtare, pasi nuk mund t\u00eb themelohet nj\u00eb \u00e7\u00ebshtje publike dhe politike nga m\u00eb e vogla deri te \u00e7\u00ebshtja komb\u00ebtare ose qyteti bot\u00ebror pa k\u00ebto premisa. Problemi \u00ebsht\u00eb n\u00ebse e njohim edukimin dhe besnik\u00ebrin\u00eb si premis\u00eb elementare t\u00eb njeriut? \u00c7far\u00eb do t\u00eb thot\u00eb me qen\u00eb njeri? Dhe k\u00ebt\u00eb pastaj ta shohim brenda vetes jo gjithmon\u00eb duke i th\u00ebn\u00eb tjetrit \u201cai s\u2019\u00ebsht\u00eb njeri\u201d. Me pak fjal\u00eb duhet t\u00eb gjejm\u00eb nj\u00ebher\u00eb p\u00ebrgjigjen brenda vetes son\u00eb kur themi q\u00eb \u201cai s\u2019\u00ebsht\u00eb njeri\u201d dhe pastaj t\u2019i p\u00ebrgjigjemi pyetjes s\u00eb \u00e7ka \u00ebsht\u00eb njeriu dhe at\u00ebher\u00eb mund t\u00eb shohim n\u00ebse un\u00eb vet\u00eb jam sipas k\u00ebtij kuptimi q\u00eb kam p\u00ebr njeriun.
<\/span>Sa kishte nis\u00eb lufta n\u00eb Kosov\u00eb, para shum\u00eb vitesh e m\u00eb pyet\u00ebn: \u201cA ka ndonj\u00eb ngjarje t\u00eb re n\u00eb Kosov\u00eb?\u201d \u201cJo\u201d, u thash\u00eb, \u201cnuk ka asgj\u00eb.\u201d \u201cPo ka fillu\u2019 lufta?!\u201d \u201cPo\u201d, u thash\u00eb, \u201cpo ne luft\u00eb kemi pas\u00eb gjithmon\u00eb, nuk \u00ebsht\u00eb se ne s\u2019kemi b\u00ebr\u00eb kurr\u00eb luft\u00eb e kjo \u00ebsht\u00eb gj\u00eb e re.\u201d E kur m\u00eb pyet\u00ebn se \u00e7ka \u00ebsht\u00eb e re, thash\u00eb: \u201cE re \u00ebsht\u00eb Zoti na rujt, munden me fillu politikan\u00ebt shqiptar\u00eb me mendu p\u00ebr t\u00eb mir\u00ebn e vendit t\u00eb vet. Kjo s\u2019ka ndodh ndonj\u00ebher\u00eb, k\u00ebshtu q\u00eb quhet e re, p\u00ebr t\u00eb tjerat i kemi pas\u00eb gjithmon\u00eb.\u201d E n\u00eb k\u00ebt\u00eb kuptim si t\u00eb thuash, Tha\u00e7i, Berisha, Rama jan\u00eb nj\u00eblloj. Sigurisht ka pas\u00eb gjithmon\u00eb nj\u00eb rrall\u00ebsi, nj\u00eb pjes\u00eb e vog\u00ebl njer\u00ebzish q\u00eb kan\u00eb menduar ndryshe. Nganj\u00ebher\u00eb duket sikur vuajtjet tona na i kan\u00eb shkaktuar diku 10% e atyre q\u00eb kan\u00eb q\u00ebn\u00eb njer\u00ebz t\u00eb mir\u00ebfillt\u00eb, sepse nuk na kan\u00eb l\u00ebn\u00eb t\u00eb asimilohemi plot\u00ebsisht dhe t\u00eb mos kishim asnj\u00eb prej vuajtjeve q\u00eb kemi sot. Po nga ana tjet\u00ebr, \u00ebsht\u00eb nj\u00eb 90% q\u00eb s\u2019t\u00eb ka l\u00ebn\u00eb asnj\u00ebher\u00eb q\u00eb t\u00eb b\u00ebhemi plot\u00ebsisht, k\u00ebshtu q\u00eb ne kemi mbet n\u00eb nj\u00eb bashk\u00ebsi njer\u00ebzore pezull. Midis t\u00eb q\u00ebnurit plot\u00ebsisht njer\u00ebz, komb, bashk\u00ebsi politike, shoq\u00ebri dhe t\u00eb mos q\u00ebnurit plot\u00ebsisht ashtu. Dometh\u00ebn\u00eb ne as nuk jemi zhb\u00ebr\u00eb as nuk jemi b\u00ebr\u00eb plot\u00ebsisht, por jetojm\u00eb n\u00eb nj\u00eb far\u00eb gjendje pezullie.<\/span><\/p>

Pyetje<\/strong>: Kjo gjendje pezullie q\u00eb e mban njeriun, e n\u00eb k\u00ebt\u00eb rast shoq\u00ebrin\u00eb n\u00eb prag t\u00eb b\u00ebrjes dhe mosb\u00ebrjes, a ka ardh\u00eb si pasoj\u00eb e nj\u00eb veprimtarie shtet\u00ebrore?<\/span>
P\u00ebrgjigje:<\/strong> Jo, nuk mund ta them q\u00eb shteti p\u00ebrpiqet ta mbaj\u00eb njeriun n\u00eb k\u00ebt\u00eb gjendje. Sigurisht njeriu \u00ebsht\u00eb n\u00eb gjendje \u201cb\u00ebrjeje metafizike\u201d, sepse njeriu duhet ta b\u00ebj\u00eb veten njeri \u00e7do dit\u00eb, se tash \u00e7do dit\u00eb e ka nj\u00eb presion p\u00ebr t\u00eb mos q\u00ebn\u00eb plot\u00ebsisht njeri, por ky \u00ebsht\u00eb i brendsh\u00ebm. Nd\u00ebrsa sa i takon enteve t\u00eb nd\u00ebrtuara nga shoq\u00ebria si\u00e7 \u00ebsht\u00eb shteti ose partit\u00eb politike, n\u00eb esenc\u00ebn e shtetit nuk \u00ebsht\u00eb t\u00eb p\u00ebrpiqet ta pengoj\u00eb njeriun t\u00eb jet\u00eb njeri, ndodh e kund\u00ebrta. Njeriu e ka prodhuar shtetin si mjet p\u00ebr t\u00eb realizuar veten m\u00eb mir\u00eb.<\/span>
A ndodh q\u00eb shteti t\u00eb t\u00eb huajsohet? Ndodh shpesh. Sigurisht q\u00eb shteti \u00ebsht\u00eb provuar si nj\u00eb agjenci q\u00eb p\u00ebrpiqet ta pengoj\u00eb njeriun p\u00ebr t\u00eb q\u00ebn\u00eb njeri, dhe n\u00eb p\u00ebrditshm\u00ebri e hasim shpesh k\u00ebt\u00eb konflikt mes njeriut q\u00eb ka p\u00ebrkushtim dhe shtetit q\u00eb p\u00ebrpiqet ta pengoj\u00eb at\u00eb me q\u00ebn\u00eb plot\u00ebsisht i lir\u00eb. Kjo nuk \u00ebsht\u00eb esenciale p\u00ebr shtetin, por fenomenologjikisht \u00ebsht\u00eb sjellje e shpesht\u00eb p\u00ebr shtetin. Nuk e di k\u00ebta, a mund t\u00eb quhen shtete t\u00eb mir\u00ebfillt\u00eb, prandaj edhe n\u00eb nj\u00eb form\u00eb organizimi q\u00eb gjith\u00e7ka duket si shtet mund t\u00eb mos jet\u00eb mir\u00ebfilli shtet. Pasi shteti nga esenca duhet t\u00eb jet\u00eb p\u00ebr njeriun, nga ekzistenca duket se e pengon at\u00eb shpeshher\u00eb p\u00ebr t\u00eb q\u00ebn\u00eb e k\u00ebshtu b\u00ebhet nj\u00eb dallim mes q\u00ebnies dhe ekzistenc\u00ebs. E th\u00ebn\u00eb kjo n\u00eb kuptimin hegelian q\u00eb e p\u00ebrmend foshnjen q\u00eb ekziston, por nuk \u00ebsht\u00eb njeri. Ajo i ka t\u00eb gjith\u00eb t\u00eb p\u00ebrmbajtura n\u00eb esenc\u00ebn e vet potenciale t\u00eb njeriut, por t\u00eb pazhvilluara. E n\u00eb k\u00ebt\u00eb kuptim, edhe esenca e shtetit do t\u00eb ishte q\u00eb t\u00eb p\u00ebrmbaj\u00eb potencial q\u00eb ta ndihmoj\u00eb njeriun p\u00ebr t\u2019u b\u00ebr\u00eb njeri plot\u00ebsisht, q\u00eb ai nuk e b\u00ebn, pra ekziston si shtet por nuk \u00ebsht\u00eb mir\u00ebfilli i atill\u00eb. Aristoteli thot\u00eb q\u00eb shteti \u00ebsht\u00eb p\u00ebr ta b\u00ebr\u00eb njeriun t\u00eb mir\u00eb dhe t\u2019i mund\u00ebsoj\u00eb jet\u00ebn e mir\u00eb. Ne sot t\u00eb gjith\u00eb themi q\u00eb shteti \u00ebsht\u00eb aty p\u00ebr t\u00eb realizuar mir\u00ebq\u00ebnien. Mir\u00ebq\u00ebnie \u00ebsht\u00eb p\u00ebrkthim i termit \u201ccommonwealth\u201d \u2013 e wealth \u00ebsht\u00eb pasuri, ajo \u00ebsht\u00eb p\u00ebr ta na b\u00ebr\u00eb t\u00eb pasur, jo p\u00ebr t\u00eb na b\u00ebr\u00eb t\u00eb mir\u00eb. Pra a \u00ebsht\u00eb shteti aty q\u00eb t\u2019i b\u00ebj\u00eb njer\u00ebzit t\u00eb pasur, apo t\u2019i b\u00ebj\u00eb njer\u00ebzit t\u00eb mir\u00eb? Koncepti i Aristotelit \u00ebsht\u00eb se shteti \u00ebsht\u00eb agjenci morale p\u00ebr t\u2019i b\u00ebr\u00eb njer\u00ebzit t\u00eb mir\u00eb, n\u00eb k\u00ebt\u00eb kuptim esencialisht nuk \u00ebsht\u00eb n\u00eb kund\u00ebrshtim me njeriun q\u00eb \u00ebsht\u00eb q\u00ebnia m\u00eb e mir\u00eb. Nd\u00ebrsa kur ne pastaj t\u00eb mir\u00ebn vet\u00eb e konceptojm\u00eb si pasuri n\u00eb terma materiale, at\u00ebher\u00eb vetiu e kemi deformuar esenc\u00ebn e shtetit dhe sjelljen e tij, sepse ai do t\u00eb p\u00ebrpiqet pastaj t\u00eb b\u00ebj\u00eb pazare ekonomike me grupet sociale, me individ\u00ebt, dhe kuptohet n\u00eb k\u00ebt\u00eb rast fitojn\u00eb individ\u00ebt q\u00eb jan\u00eb m\u00eb t\u00eb pasur. Commonwealth-i k\u00ebshtu nd\u00ebrtohet p\u00ebr pak t\u00eb pasur dhe shteti b\u00ebhet pastaj oligarki. Ndoshta n\u00eb k\u00ebt\u00eb kuptim Badiu thot\u00eb diku q\u00eb demokracia n\u00eb esenc\u00eb \u00ebsht\u00eb oligarki, pasi ajo do flas\u00eb me qytetar\u00ebt p\u00ebr pasuri, jo p\u00ebr gj\u00eb tjet\u00ebr. Del n\u00eb fushat\u00eb elektorale dhe ju thot\u00eb: \u201cDo ju sjellim rrug\u00eb, do ju pun\u00ebsojm\u00eb\u201d etj., gjith\u00e7ka krejt materiale, e sigurisht nuk guxon t\u2019ju thot\u00eb q\u00eb do t\u2019ju b\u00ebj\u00eb m\u00eb t\u00eb mir\u00eb sepse nj\u00eb teori e gjat\u00eb liberale ka th\u00ebn\u00eb q\u00eb shteti nuk duhet t\u00eb nd\u00ebrhyj\u00eb n\u00eb edukimin e njeriut. Sigurisht \u00e7do shtet liberal do hyj\u00eb n\u00eb edukimin e njeriut p\u00ebrmes sistemit arsimor, teksteve, prodhimit artistik, shp\u00ebrndarjes s\u00eb tij, broadcast-eve. N\u00eb asnj\u00eb shkoll\u00eb t\u00eb Amerik\u00ebs nuk u m\u00ebsohet q\u00eb komunizmi dhe Marksi jan\u00eb filozof\u00ebt m\u00eb t\u00eb mir\u00eb dhe shoq\u00ebria q\u00eb duhet, e m\u00ebsojn\u00eb por p\u00ebr t\u00eb th\u00ebn\u00eb q\u00eb ajo \u00ebsht\u00eb e paanshme dhe t\u00eb gjith\u00eb edukohen p\u00ebr t\u00eb q\u00ebn\u00eb individ\u00eb liberal\u00eb, konkurrues n\u00eb treg e k\u00ebshtu me rradh\u00eb. Pra \u00e7do shtet vazhdon ta b\u00ebj\u00eb at\u00eb, por thuhet q\u00eb s\u2019duhet ta b\u00ebj\u00eb. Komunizmi e b\u00ebnte m\u00eb hapur, por ky deformim duket i k\u00ebrkuar dhe nga vet\u00eb njer\u00ebzit, pra, shtetit i k\u00ebrkohet t\u00eb gjykoj\u00eb n\u00eb termat e pasuris\u00eb, dhe un\u00eb e gjykoj at\u00eb n\u00eb termat e commonwealth-it dhe jo t\u00eb jet\u00ebs m\u00eb t\u00eb mir\u00eb, m\u00eb t\u00eb pasur a m\u00eb t\u00eb varf\u00ebr. A e b\u00ebn pastaj pasuria njeriun m\u00eb t\u00eb mir\u00eb apo m\u00eb t\u00eb keq, k\u00ebtu nuk e shoh q\u00eb ka ndonj\u00eb domosdoshm\u00ebri materiale q\u00eb i pasuri \u00ebsht\u00eb i keq apo i varfri i mir\u00eb, ose e kund\u00ebrta. Njeriu mund t\u00eb jet\u00eb aq i varf\u00ebr sa t\u00eb mos ket\u00eb gj\u00eb tjet\u00ebr ve\u00e7 parave t\u00eb pafundme.<\/span><\/p>

Pyetje:<\/strong> A vazhdojm\u00eb t\u00eb jemi t\u00eb p\u00ebrpir\u00eb nga ideologjia?<\/span>
P\u00ebrgjigje<\/strong>: Ne jemi shum\u00eb t\u00eb ideologjizuar, n\u00eb at\u00eb kuptimin q\u00eb p\u00ebrdor un\u00eb, por q\u00eb i afrohet pak atij q\u00eb p\u00ebrdorte Marksi. Marksi thoshte se ideologjia \u00ebsht\u00eb paraqitje e p\u00ebrmbysur e bot\u00ebs, pra e kund\u00ebrta se si \u00ebsht\u00eb bota. Un\u00eb ndoshta jam pak m\u00eb i but\u00eb pasi mendoj se ideologjit\u00eb rrjedhin nga nj\u00ebfar\u00eb banalizimi e vulgarizimi i teorive. Duke u p\u00ebrpjekur si\u00e7 po p\u00ebrpiqem un\u00eb tani t\u2019i b\u00ebj m\u00eb t\u00eb kuptueshme at\u00eb q\u00eb teorikisht do t\u00eb ishte th\u00ebn\u00eb pak m\u00eb ndryshe, ashtu si\u00e7 e thot\u00eb ideologjia p\u00ebr ta b\u00ebr\u00eb m\u00eb t\u00eb kuptueshme, ajo pastaj merret si e t\u00ebr\u00eb teoria e njohjes. Ne sot kemi m\u00eb shum\u00eb t\u00eb ideologjizuar sesa t\u00eb teorizuar, dhe k\u00ebt\u00eb e konstatojm\u00eb sapo t\u00eb dilni n\u00ebp\u00ebr tavolina aty jasht\u00eb, kjo se e folura jon\u00eb e p\u00ebrditshme nuk ka m\u00eb pak slogane sesa n\u00eb koh\u00ebn e komunizmit. Dikur t\u00eb gjith\u00eb mund ta thoshin \u201cT\u00eb b\u00ebjm\u00eb jet\u00eb revolucionare\u201d; \u201ce di shoku Enver\u201d; \u201ce di partia\u201d; kurse tani themi \u201ce di BE-ja\u201d, na ndryshon vet\u00ebm referenti. Ndaj tani mundet t\u00eb kemi braktisur parrullat komuniste dhe t\u2019i kemi marr\u00eb me t\u00eb nj\u00ebjt\u00ebn struktur\u00eb sloganet e liberalizmit. Ka raste kur t\u00eb tjer\u00ebt m\u00eb thon\u00eb q\u00eb gj\u00ebrat nuk duhen marr\u00eb bardh e zi, kjo \u00ebsht\u00eb nj\u00eb k\u00ebshill\u00eb mediokre, sepse kur gj\u00ebrat jan\u00eb bardh e zi, jan\u00eb bardh e zi dhe ashtu duhen par\u00eb. Pra, k\u00ebshilla n\u00eb k\u00ebt\u00eb rast duhej t\u00eb ishte \u201cGj\u00ebrat duhen par\u00eb ashtu si\u00e7 jan\u00eb\u201d.<\/span><\/p>

Pyetje<\/strong>: A keni pasur reagime nga mjedisi i profesor\u00ebve, historian\u00ebve, pra nga mjedisi akademik p\u00ebr librin \u201cE pafilozofuara\u201d?<\/span>
P\u00ebrgjigje<\/strong>: Jo. Disa nuk kuptojn\u00eb pothuajse asgj\u00eb, k\u00ebshtu q\u00eb jam rehat. Un\u00eb k\u00ebt\u00eb e kam filluar si nj\u00eb propozim q\u00eb duhet ta mendojm\u00eb veten si njer\u00ebz, n\u00eb m\u00ebnyr\u00eb q\u00eb t\u00eb b\u00ebjm\u00eb at\u00eb q\u00eb \u00ebsht\u00eb karateristik\u00eb p\u00ebr njer\u00ebzit. Karakteristik\u00eb p\u00ebr njer\u00ebzit \u00ebsht\u00eb me pas\u00eb art, mendim, shoq\u00ebri, politik\u00eb, q\u00eb nuk i hasim n\u00eb bot\u00ebn e kafsh\u00ebve. Ne lavd\u00ebrohemi q\u00eb kemi mbijetuar dhe kemi mbetur gjall\u00eb nd\u00ebr shekuj, por kjo n\u00eb fakt nuk \u00ebsht\u00eb merit\u00eb. Jemi m\u00eb t\u00eb vjetrit n\u00eb Ballkan?! \u00c7far\u00eb merite \u00ebsht\u00eb kjo?! Kjo mund t\u00eb jet\u00eb turp, po, q\u00eb kaq koh\u00eb k\u00ebtu nd\u00ebrkoh\u00eb q\u00eb t\u00eb tjer\u00ebt sapo kan\u00eb ardh\u00eb na kan\u00eb sunduar, kan\u00eb zhvilluar shtetin, kultur\u00ebn. Pra mbijetesa nuk t\u00eb b\u00ebn t\u00eb jesh i fort\u00eb, sepse edhe mizat kan\u00eb mbijetuar.<\/span><\/p>

Pyetje<\/strong>: N\u00eb librin \u201cTipet e ligj\u00ebrimit n\u00eb emisionet e formatit debatues\u201d shkruani: \u201cvendim i vullnetit t\u00eb secilit me qen\u00eb ose jo i lir\u00eb \u00ebsht\u00eb vetvendosje dhe \u00ebsht\u00eb i till\u00eb sakt\u00ebsisht kur nuk varet nga t\u00eb tjer\u00ebt, nga konteksti, nga rrethanat, nga gjendja e gj\u00ebrave. P\u00ebrndryshe me qen\u00eb i lir\u00eb n\u00eb var\u00ebsi prej sjelljes dhe vendimeve t\u00eb t\u00eb tjer\u00ebve \u00ebsht\u00eb kund\u00ebrth\u00ebnie me vetveten\u201d.<\/span>
P\u00ebrgjigje<\/strong>: Po, \u00ebsht\u00eb kund\u00ebrth\u00ebnie. Liria \u00ebsht\u00eb mungesa e var\u00ebsis\u00eb dhe e p\u00ebrcaktimit nga di\u00e7ka jasht\u00eb vetes. Determinizmi mund ta kufizoj\u00eb lirin\u00eb. Ky \u00ebsht\u00eb v\u00ebrtet vendim pasi njeriu e pyet veten se \u00e7far\u00eb m\u00eb motivon n\u00eb k\u00ebt\u00eb q\u00ebndrim apo veprim, dhe mund ta gjej\u00eb leht\u00eb n\u00ebse at\u00eb veprim \u00ebsht\u00eb duke e kryer ngaq\u00eb e mendon t\u00eb drejt\u00eb apo \u00ebsht\u00eb duke e kryer ngaq\u00eb ka interesa t\u00eb nj\u00eb lloji natyror? P\u00ebrgjigjen njeriu mund ta gjej\u00eb brenda vetes, t\u00eb tjer\u00ebt mund t\u2019i g\u00ebnjej\u00eb fare leht\u00eb duke u th\u00ebn\u00eb q\u00eb po e b\u00ebn se m\u00eb duket e drejt\u00eb, por thell\u00eb ai vet\u00eb e di se p\u00ebr \u00e7ka \u00ebsht\u00eb duke e b\u00ebr\u00eb veprimin. Pasi njeriu ka arritur njohjen e liris\u00eb dhe determinizmit, n\u00ebse ai do me q\u00ebn\u00eb i lir\u00eb apo jo, i duhet nj\u00ebfar\u00eb vet\u00ebvendimi. Liria duhet t\u00eb p\u00ebrfshij\u00eb edhe momentin e vet\u00ebvendosjes p\u00ebr t\u00eb q\u00ebn\u00eb i lir\u00eb.<\/span><\/p>

Pyetje<\/strong>: Media prodhon shum\u00eb slogane, nd\u00ebrkoh\u00eb cili \u00ebsht\u00eb roli i universitetit?<\/span>
P\u00ebrgjigje<\/strong>: \u00cbsht\u00eb pak a shum\u00eb nj\u00eblloj si media. U kam th\u00ebn\u00eb student\u00ebve q\u00eb nuk do t\u00eb p\u00ebrdor prezantime me slide. \u00c7do njeri e di q\u00eb nj\u00eb leksion i drejtohet para s\u00eb gjithash mendjes dhe jo syrit, k\u00ebshtu q\u00eb kur jepet leksioni duhet q\u00eb studenti ta angazhoj\u00eb mendjen p\u00ebr t\u00eb ndjekur dhe jo syt\u00eb me slidet. Kush do t\u00eb shoh\u00eb, t\u00eb shoh\u00eb me syrin e mendjes, kush s\u2019do t\u00eb shoh\u00eb \u00ebsht\u00eb nj\u00ebsoj si t\u00eb mos mendoj\u00eb, sidomos n\u00eb filozofi. Ideja e universitetit nd\u00ebr t\u00eb tjera ka q\u00ebn\u00eb p\u00ebr t\u00eb zhvilluar t\u00eb menduarit dhe jo shqis\u00ebn e shikimit. Ata duke m\u00ebsuar pikat si bullets, si plumba, edhe fjal\u00ebt i nxjerrin si kallashnikov. Pra nuk e dinin \u00e7far\u00eb flisnin, t\u00eb gjitha ato marr\u00ebzi q\u00eb thon\u00eb, jan\u00eb ashtu si\u00e7 i kan\u00eb marr\u00eb nga slidet, ose th\u00ebn\u00eb ndryshe nga \u201ckreh\u00ebri i fishek\u00ebve\u201d dhe ashtu i nxjerrin nga gryka e goj\u00ebs s\u00eb tyre.<\/span>
Universitetet kan\u00eb degraduar, jo vet\u00ebm te ne por n\u00eb shkall\u00eb bot\u00ebrore, pasi ato synojn\u00eb t\u00eb zhvillojn\u00eb dije teknike dhe nuk kan\u00eb si synim t\u00eb krijojn\u00eb qytetarin, t\u00eb nxisin t\u00eb menduarit dhe t\u00eb krijojn\u00eb njeriun para s\u00eb gjithash. Ata mund t\u00eb prodhojn\u00eb specialist\u00eb shum\u00eb t\u00eb shkath\u00ebt, por k\u00ebto jan\u00eb shkatht\u00ebsi, nuk jan\u00eb dije, njohje. Duket sikur ftesa e universiteteve sot \u00ebsht\u00eb \u201cEjani t\u2019ju mprehim dh\u00ebmb\u00ebt dhe aft\u00ebsit\u00eb p\u00ebr ta \u00e7jerr\u00eb tjetrin p\u00ebr t\u00eb dal\u00eb n\u00eb krye.\u201d K\u00ebshtu edhe te ne p\u00ebrpiqen ta m\u00ebsojn\u00eb studentin p\u00ebr t\u00eb hyr\u00eb n\u00eb treg, p\u00ebr t\u2019u shitur nd\u00ebrkoh\u00eb q\u00eb askush nuk zhvillon aft\u00ebsit\u00eb p\u00ebr t\u00eb bashk\u00ebpunuar me t\u00eb tjer\u00ebt duke u v\u00ebn\u00eb n\u00eb themel njer\u00ebzoren.<\/span><\/p>

N\u00eb fund t\u00eb k\u00ebtij takimi, ju falenderoj jo pse m\u00eb keni ftuar mua por q\u00eb e b\u00ebni k\u00ebt\u00eb lloj aktiviteti, sepse \u00ebsht\u00eb gj\u00eb e rrall\u00eb, kudo q\u00eb hasni ndonj\u00eb oaz hala arkaik, ku lexohen libra, \u00ebsht\u00eb risi. Tani \u00ebsht\u00eb th\u00ebn\u00eb, por un\u00eb po e p\u00ebrs\u00ebris q\u00eb sot me qen\u00eb revolucionar duhet me qen\u00eb konservator, me pas\u00eb nj\u00eb far\u00eb klasicizmi. Ndaj un\u00eb ju falenderoj q\u00eb merreni me leximin, me k\u00ebrkimin, me mendimin dhe sigurisht kush k\u00ebrkon gjen. Jo plot\u00ebsisht, po\u2026 k\u00ebshtu thon\u00eb, po pastaj k\u00ebrkon pun\u00eb e s\u2019gjen\u2026<\/span>

Transkriptoi dhe p\u00ebrshtati p\u00ebr publikim: Diana Malaj<\/em><\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/div>","protected":false},"excerpt":{"rendered":"

29.11.2018 | nyje.al |\u00a0 Nuk \u00ebsht\u00eb e leht\u00eb t\u00eb flas\u00ebsh p\u00ebr t\u00eb menduarit me logjik\u00eb n\u00eb nj\u00eb shoq\u00ebri q\u00eb trash\u00ebgon nga e kaluara nj\u00eb tradit\u00eb kulturore t\u00eb nd\u00ebrprer\u00eb e t\u00eb paq\u00ebndrueshme dhe q\u00eb sillet n\u00eb t\u00eb sotmen si shoq\u00ebri konsumi. Hysamedin Feraj (filozof, autor) ndan me lexuesit mendimet e tij mbi t\u00eb filozofuarit dhe paradokset q\u00eb arti p\u00ebr vet\u00ebdijen shfaq n\u00eb bot\u00ebn shqiptare.\u00a0 Pyetje: Fillimisht duam t\u00eb dim\u00eb se si \u00ebsht\u00eb zgjuar te ju interesi p\u00ebr t\u00eb menduarit filozofik?P\u00ebrgjigje: Ju falenderoj p\u00ebr ftes\u00ebn dhe p\u00ebr mua \u00ebsht\u00eb k\u00ebnaq\u00ebsi thjesht nisma q\u00eb keni marr\u00eb p\u00ebr t\u00eb lexuar. Nuk \u00ebsht\u00eb e shpesht\u00eb dhe me sa duket, jan\u00eb 10 vet\u00eb n\u00eb 100 mij\u00eb banor\u00eb. Ndaj ju p\u00ebrg\u00ebzoj dhe shpresoj q\u00eb ta vazhdoni leximin, lidhjen me librin dhe mendimin, e ta realizoni m\u00eb von\u00eb si vepr\u00ebn tuaj at\u00eb reflektim q\u00eb b\u00ebni pasi keni akumuluar shum\u00eb. Nd\u00ebrsa si ka ardh\u00eb interesi im p\u00ebr t\u00eb menduarit m\u00eb sistematik filozofik, k\u00ebt\u00eb nuk e di sepse un\u00eb jam diplomuar p\u00ebr filozofi. Ndoshta sepse q\u00eb i vog\u00ebl kam filluar leximin edhe ai pastaj m\u00eb ka lidhur me t\u00eb, n\u00eb kuptimin q\u00eb kam lexuar libra jasht\u00ebshkollor\u00eb q\u00eb n\u00eb fund t\u00eb klas\u00ebs s\u00eb par\u00eb. Ndoshta i pari lib\u00ebr q\u00eb m\u00eb ka shtyr\u00eb t\u00eb lexoj ka q\u00ebn\u00eb nj\u00eb dhurat\u00eb nga shkolla p\u00ebr nx\u00ebn\u00ebsit shembullor, at\u00eb m\u00eb dhan\u00eb dhe at\u00eb lexova. Pyetje: A ka qen\u00eb inkurajues mjedisi p\u00ebrreth jush?P\u00ebrgjigje: Mjedisi nuk ka q\u00ebn\u00eb inkurajues. P\u00ebr shembull familja m\u00eb thoshte: \u201cMos lexo se do prish\u00ebsh syt\u00eb!\u201d, ndonj\u00ebher\u00eb duke m\u00eb l\u00ebn\u00eb t\u00eb kuptoj q\u00eb leximi i tep\u00ebrt i ka b\u00ebr\u00eb njer\u00ebzit budallenj. Megjithat\u00eb, mungesa e shtys\u00ebs p\u00ebr t\u00eb lexuar nuk u kthye n\u00eb penges\u00eb t\u00eb dhunshme apo t\u00eb detyrueshme, thjesht nuk k\u00ebshillohej shum\u00eb leximi. Pyetje: Zakonisht, pas mbarimit t\u00eb studimeve universitare, ndeshemi me nj\u00eb moment vendimtar, ngrem\u00eb dilema p\u00ebr realitetin dhe na duhet t\u00ebvendosim: ta riformulojm\u00eb sistemin ton\u00eb t\u00eb t\u00eb menduarit ose t\u00eb konformohemi me t\u00eb. Ju, si keni dal\u00eb nga shkolla, me \u00e7far\u00eb dilemash?P\u00ebrgjigje: Un\u00eb gjat\u00eb viteve t\u00eb studimit nuk kam q\u00ebn\u00eb kritik p\u00ebr ato q\u00eb lexoja, thjesht i lexoja dhe ndoshta i besoja q\u00eb ishin ashtu. Reflektimi kritik p\u00ebr at\u00eb \u00e7ka kisha m\u00ebsuar n\u00eb fakultet ndodhi pas p\u00ebrfundimit t\u00eb studimeve. Punimet e mia p\u00ebr grad\u00ebn shkencore, leximet e zgjeruara, m\u00eb kan\u00eb ndihmuar p\u00ebr t\u00eb menduar ndryshe. Takimi me personazhin q\u00eb e kam p\u00ebrmendur te libri im i par\u00eb \u201cSkica e mendimit politik shqiptar\u201d, pra njohja me Ajet Haxhin\u00eb, m\u00eb b\u00ebri t\u00eb v\u00eb n\u00eb dyshim ato q\u00eb kisha m\u00ebsuar n\u00eb fakultet. Pastaj fillova t\u00eb v\u00eb n\u00eb dyshim ato q\u00eb m\u00eb thoshte ai, dhe pastaj fillova t\u00eb mendoj p\u00ebr t\u00eb kuptuar se kush kishte t\u00eb drejt\u00eb: ky apo shkolla? P\u00ebrgjat\u00eb hulumtimeve t\u00eb mia arrita n\u00eb p\u00ebrfundimin q\u00eb t\u00eb drejt\u00eb kishte m\u00eb shum\u00eb Ajet Haxhia sesa fakulteti. Pyetje: \u00c7far\u00eb p\u00ebrfaq\u00ebsonte mendimi i Ajet Haxhis\u00eb n\u00eb kontekstin e mendimit bashk\u00ebkohor shqiptar?P\u00ebrgjigje: Fokusi i diskutimeve ka q\u00ebn\u00eb \u00e7\u00ebshtja shqiptare, kombi, historia dhe m\u00eb tej me tem\u00ebn e diplomimit, ka q\u00ebn\u00eb zhvillimi i arsimit n\u00eb Kosov\u00eb. Mendimet e tij dhe njohurit\u00eb e p\u00ebrftuara p\u00ebrgjat\u00eb studimeve t\u00eb mia n\u00eb fakultet, gati gati m\u00eb \u201cdetyruan\u201d me qen\u00eb i pavarur e me kriju nj\u00eb bindje timen, sepse kisha dy pohime krejt t\u00eb ndryshme, p\u00ebr t\u00eb cilat nuk kisha arsye a priori t\u00eb besoja as nj\u00ebr\u00ebn e as tjetr\u00ebn. Kjo ka qen\u00eb pak a shum\u00eb momenti apo historia e ardhjes deri te mendimi kritik. Pyetje: \u00c7far\u00eb ndryshimesh solli te ju kontakti me realitetin shqiptar?P\u00ebrgjigje: P\u00ebrmbysi besimet e mia t\u00eb deriat\u00ebhershme, pasi kisha besuar q\u00eb sundimi i asaj kohe ishte i drejt\u00eb, partia q\u00eb e artikulonte dhe e zbatonte at\u00eb ndiqte nj\u00eb politik\u00eb t\u00eb drejt\u00eb. Pothuajse e besoja t\u00eb gjith\u00eb at\u00eb q\u00eb ishte si propagand\u00eb e koh\u00ebs. Ky ishte mendimi mbizot\u00ebrues dhe un\u00eb nuk kisha ndonj\u00eb diferenc\u00eb me mendimin mbizot\u00ebrues. Vet\u00ebm m\u00eb pas, n\u00ebn ndikimin e Ajetit i cili n\u00eb nj\u00eb m\u00ebnyr\u00eb t\u00eb mir\u00eb pedagogjike e shnd\u00ebrroi mendimin tim duke shthurur ngadal\u00eb ato q\u00eb kisha m\u00ebsuar, si dhe kontakti q\u00eb kisha me njer\u00ebz t\u00eb tjer\u00eb q\u00eb e refuzonin hapur por vrazhd\u00eb at\u00eb regjim, m\u00eb krijonte nj\u00eb distanc\u00eb. M\u00eb intrigonte mendimi, prirja drejt asaj \u00e7ka ishte e drejt\u00eb dhe e bazuar. Pyetje: Ju thoni q\u00eb shqipja nuk e nx\u00eb mendimin, nd\u00ebrkoh\u00eb vet\u00eb titulli \u201cE pafilozofuara\u201d \u00ebsht\u00eb nj\u00eb fjal\u00eb e krijuar rishtaz p\u00ebr t\u00eb gjetur aty mendimin.P\u00ebrgjigje: Kumbari i titullit \u00ebsht\u00eb Elvis Hoxha. Ideja ime fillestare ishte \u201cDu\u201d pik\u00ebrisht p\u00ebr ta dalluar nga \u201cd\u00ebshiroj\u201d, pra p\u00ebr t\u00eb dalluar d\u00ebshir\u00ebn nga vullneti. Kur njeriu do nj\u00eb gj\u00eb, shpreh nj\u00eb vullnet, ai \u00ebsht\u00eb si t\u00eb thuash i lir\u00eb dhe i pap\u00ebrcaktuar nga asgj\u00eb tjet\u00ebr. Nd\u00ebrsa d\u00ebshira \u00ebsht\u00eb e p\u00ebrcaktuar nga jasht\u00eb, nga objektet q\u00eb jan\u00eb jasht\u00eb dhe t\u00eb cilat d\u00ebshirojm\u00eb t\u2019i zot\u00ebrojm\u00eb. E meq\u00eb ne d\u00ebshirojm\u00eb shum\u00eb dhe duam pak, mendoja t\u00eb nxisja nj\u00eb far\u00eb vullneti p\u00ebr t\u00eb dashur. Nga k\u00ebrkimi im p\u00ebr mendimin filozofik shqiptar nuk kisha hasur asnj\u00eb traktat t\u00eb shkruar sipas nj\u00eb kodi filozofik. Ka pasur p\u00ebrpjekje, por nuk kam hasur asnj\u00eb autor, lib\u00ebr, ese apo traktat filozofik me nj\u00eb autor shqiptar q\u00eb ka banuar n\u00eb k\u00ebto troje, nuk po flas p\u00ebr raste q\u00eb mund t\u00eb ken\u00eb q\u00ebn\u00eb jasht\u00eb n\u00ebp\u00ebr perandori apo cepave t\u00eb tjera t\u00eb bot\u00ebs. Duke menduar q\u00eb askush nuk \u00ebsht\u00eb pa nj\u00eb far\u00eb truall\u00ebzimi filozofik t\u00eb asaj \u00e7ka b\u00ebn, mendon dhe vepron, ose t\u00eb asaj \u00e7far\u00eb shpreh n\u00eb gjuh\u00eb, e nisa me iden\u00eb q\u00eb ne duhet t\u00eb kemi nj\u00eb filozofi t\u00eb pafilozofuar, pra q\u00eb s\u2019\u00ebsht\u00eb paraqitur si filozofi, me traktate. Ndaj titullin e ka \u201cE pafilozofuara\u201d pasi rreket t\u00eb filozofoj\u00eb nj\u00eb filozofi q\u00eb ka q\u00ebn\u00eb e pafilozofuar. Nd\u00ebrsa n\u00eb lidhje me gjuh\u00ebn shqipe dhe filozofin\u00eb, pajtohem me Elvis Hoxh\u00ebn n\u00eb at\u00eb q\u00eb gjuha shqipe p\u00ebrmban shum\u00eb m\u00eb tep\u00ebr filozofi sesa ne kemi mendim. Duket sikur gjith\u00eb mendimin filozofik shqiptar\u00ebt e kan\u00eb v\u00ebn\u00eb n\u00eb gjuh\u00eb, pastaj kan\u00eb hequr dor\u00eb prej tij. Pyetje: A mund t\u00eb na e ilustroni me ndonj\u00eb shembull?P\u00ebrgjigje: Fjala nd\u00ebrgjegje, n\u00eb gjuh\u00ebn latine \u00ebsht\u00eb koshienca dometh\u00ebn\u00eb ajo q\u00eb \u00ebsht\u00eb njohje e p\u00ebrbashk\u00ebt, me njoft\u00eb me dik\u00eb tjet\u00ebr. Ne e kemi fjal\u00ebn nd\u00ebrgjegje q\u00eb \u00ebsht\u00eb si \u201cgjegj\u00eb\u201d ose \u201cp\u00ebrgjigje e p\u00ebrbashk\u00ebt\u201d, p\u00ebrgjigje n\u00eb sens komun, nj\u00eb p\u00ebrgjigje q\u00eb e 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