{"id":23755,"date":"2024-08-07T17:16:50","date_gmt":"2024-08-07T15:16:50","guid":{"rendered":"https:\/\/nyje.al\/?p=23755"},"modified":"2024-08-18T19:12:31","modified_gmt":"2024-08-18T17:12:31","slug":"lexome-deshiren-seksi-dhe-euthanazia-e-arsyes-i","status":"publish","type":"post","link":"https:\/\/nyje.al\/sq\/lexome-deshiren-seksi-dhe-euthanazia-e-arsyes-i\/","title":{"rendered":"Lexom\u00eb d\u00ebshir\u00ebn: Seksi dhe euthanazia e arsyes (I)"},"content":{"rendered":"\t\t
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Lexom\u00eb d\u00ebshir\u00ebn: Seksi dhe euthanazia e arsyes (I) \n<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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07.08.2024 | Nga Joan Copjec | P\u00ebrkthimi: Genc Shehu | nyje.al\u00a0<\/strong><\/span><\/p>

Shqet\u00ebsimi im \u00ebsht\u00eb ky: nj\u00eb ndjesi n\u00eb rritje se n\u00eb teorizimin e seksit jemi t\u00eb angazhuar n\u00eb nj\u00eb lloj \u201ceuthanazie t\u00eb arsyes s\u00eb kulluar\u201d1<\/sup>.<\/span> E huazoj k\u00ebt\u00eb fraz\u00eb nga Kanti, i cili p\u00ebrdor p\u00ebr t\u00eb em\u00ebrtuar nj\u00eb nga dy p\u00ebrgjigjet e mundshme ndaj antinomive t\u00eb arsyes, pra, ndaj konflikteve t\u00eb brendshme t\u00eb arsyes me vetveten. Arsyeja, tha ai, bie pashmangsh\u00ebm n\u00eb kontradikt\u00eb sa her\u00eb q\u00eb k\u00ebrkon t\u00eb aplikohet n\u00eb ide kozmologjike, n\u00eb gj\u00ebra q\u00eb kurr\u00eb nuk mund t\u00eb b\u00ebhen objekte t\u00eb p\u00ebrvoj\u00ebs son\u00eb. P\u00ebrball\u00eb dukjes s\u00eb pazgjidhshm\u00ebris\u00eb s\u00eb k\u00ebtyre konflikteve, arsyeja ose kapet m\u00eb ngusht\u00eb pas supozimeve t\u00eb saj dogmatike ose e braktis vetveten ndaj \u2013 kjo \u00ebsht\u00eb mund\u00ebsia t\u00eb cil\u00ebs Kanti i rezervoi p\u00ebr\u00e7mimin e tij t\u00eb zjarrt\u00eb \u2013 nj\u00eb skepticizmi d\u00ebshp\u00ebrues. Un\u00eb do t\u00eb sugjeroj q\u00eb edhe p\u00ebrpjekja p\u00ebr t\u00eb soditur seksin e hedh arsyen n\u00eb konflikt me vetveten dhe do t\u00eb deklaroj k\u00ebtu kund\u00ebrshtimin tim ndaj alternativave me t\u00eb cilat p\u00ebrballemi si rezultat, sidomos ndaj t\u00eb dyt\u00ebs, vet\u00ebm sepse \u2013 t\u00eb pakt\u00ebn n\u00eb qarqet kritike \u2013 kjo \u00ebsht\u00eb ajo q\u00eb aktualisht na t\u00ebrheq v\u00ebmendjen.<\/span><\/span><\/p>

Libri fuqimisht i argumentuar nga Judith Butler, <\/span>Gender Trouble: Feminism and the Subversion of Identity<\/span><\/i>, \u00ebsht\u00eb nj\u00eb shembull i shk\u00eblqyer bashk\u00ebkohor i k\u00ebsaj alternative t\u00eb dyt\u00eb2<\/sup>.<\/span> Vlera e pakontestueshme e k\u00ebtij libri q\u00ebndron n\u00eb m\u00ebnyr\u00ebn se si me eleganc\u00eb shkund t\u00eb gjitha cop\u00ebzat e mbetura t\u00eb dogmatizmit t\u00eb p\u00ebrgjumur q\u00eb vazhdojn\u00eb t\u00eb p\u00ebrngjiten n\u00eb mendimin ton\u00eb p\u00ebr identitetin seksual. Nocioni i seksit si substanc\u00eb e q\u00ebndrueshme, a priori, kritikohet plot\u00ebsisht dhe \u2013 n\u00ebse arsyetimet e kujdesshme do t\u00eb mjaftonin p\u00ebr t\u00eb ngadh\u00ebnjyer \u2013 p\u00ebrfundimisht. Pa dashur n\u00eb asnj\u00eb m\u00ebnyr\u00eb t\u00eb shp\u00ebrfill arritjet reale t\u00eb k\u00ebtij libri apo sa i sofistikuar \u00ebsht\u00eb argumentimi i tij, do t\u00eb doja t\u00eb sfidoja disa nga supozimet e tij themelore me argumentin se ato mund t\u00eb mos mb\u00ebshtesin q\u00ebllimet politike q\u00eb libri d\u00ebshiron t\u00eb mbroj\u00eb. Problemi, sipas mendimit tim, me k\u00ebt\u00eb lib\u00ebr shembullor \u00ebsht\u00eb se shmangia e tij e lumtur e opsionit dogmatik thjesht krijon nj\u00eb hap\u00ebsir\u00eb p\u00ebr pohimin e t\u00eb kund\u00ebrt\u00ebs s\u00eb tij binare, n\u00ebse jo p\u00ebr \u201cskepticizmin d\u00ebshp\u00ebrues\u201d p\u00ebr t\u00eb cilin na paralajm\u00ebroi Kanti, at\u00ebher\u00eb p\u00ebr an\u00ebn e ndritshme t\u00eb skepticizmit: nj\u00eb voluntariz\u00ebm i vet\u00ebbindur. Pasi ka kritikuar me sukses nocionin metafizik q\u00eb seksi \u00ebsht\u00eb nj\u00eb substanc\u00eb e gdhendur n\u00eb origjin\u00ebn e veprimeve tona, t\u00eb ligj\u00ebrat\u00ebs ton\u00eb, Butler e p\u00ebrcakton seksin si nj\u00eb \u201cshenj\u00ebzim a dometh\u00ebnie3<\/sup><\/span> t\u00eb kryer performativisht … nj\u00eb shenj\u00ebzim q\u00eb, i liruar nga natyralizimi i brendis\u00eb dhe sip\u00ebrfaqes, mund t\u00eb b\u00ebhet rast p\u00ebr p\u00ebrhapjen parodike dhe loj\u00ebn subversive t\u00eb kuptimit t\u00eb gjinis\u00eb\u201d (33). Me fjal\u00eb t\u00eb tjera, Butler vepron sikur beson se dekonstruktimi i trillimit t\u00eb seksit t\u00eb lindur ose esencial \u00ebsht\u00eb po ashtu, ose duhet t\u00eb \u00e7oj\u00eb n\u00eb nj\u00eb refuzim t\u00eb nocionit se ka di\u00e7ka konstante apo t\u00eb pandryshueshme n\u00eb dallimin seksual, q\u00eb seksi nuk \u00ebsht\u00eb asgj\u00eb m\u00eb shum\u00eb se nj\u00eb konstrukt i praktikave diskursive historikisht t\u00eb ndryshueshme n\u00eb t\u00eb cilat ne mund t\u00eb nd\u00ebrhyjm\u00eb p\u00ebr t\u00eb mbjell\u00eb \u201ckonfuzion subversiv.\u201d Gjithfar\u00eblloj praktikash e konstruktojn\u00eb maskulinitetin dhe feminilitetin si entitete t\u00eb ndara, diskrete, dhe nuk b\u00ebn t\u00eb mohohet efektiviteti, realiteti i k\u00ebtij konstrukti, argumenton ajo; por n\u00ebse seksi \u00ebsht\u00eb di\u00e7ka q\u00eb \u00ebsht\u00eb \u201ci b\u00ebr\u00eb\u201d apo i sajuar, ai gjithashtu mund t\u00eb zhb\u00ebhet. Ajo q\u00eb \u00ebsht\u00eb b\u00ebr\u00eb, tek e fundit, mund t\u00eb zhb\u00ebhet \u2013 n\u00eb rendin e shenj\u00ebzimit, t\u00eb pakt\u00ebn. Ajo q\u00eb \u00ebsht\u00eb e njohur, e natyralizuar, e besueshme mund t\u00eb b\u00ebhet e \u00e7uditshme: t\u00eb \u00e7familjarizohet, denatyrohet, \u201ct\u00eb b\u00ebhet e pabesueshme.\u201d T\u00eb mohohet.<\/span><\/span><\/p>

\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 Kompleksi i par\u00eb i pyetjeve<\/span><\/i>: A jan\u00eb alternativat q\u00eb jepen k\u00ebtu \u2013 seksi \u00ebsht\u00eb substanc\u00eb \/ seksi \u00ebsht\u00eb shenj\u00ebzim \u2013 t\u00eb vetmet n\u00eb disponim? Dhe n\u00ebse jo, \u00e7far\u00eb tjet\u00ebr do mund t\u00eb ishte seksi?<\/span><\/span><\/p>

Kryesynimi i Butler \u00ebsht\u00eb t\u00eb zhb\u00ebj\u00eb \u201cstabilitetin e seksit binar\u201d (6), pasi ajo e konsideron k\u00ebt\u00eb si efekt i praktikave q\u00eb k\u00ebrkojn\u00eb t\u00eb vendosin nj\u00eb heteroseksualitet t\u00eb detyruesh\u00ebm. \u00cbsht\u00eb vet\u00eb <\/span>dyshm\u00ebria<\/span><\/i> e seksit, m\u00ebnyra se si ai pjes\u00ebton t\u00eb gjith\u00eb subjektet absolutisht n\u00eb dy kategori t\u00eb ndara, n\u00eb p\u00ebrjashtim t\u00eb nd\u00ebrsjell\u00eb, q\u00eb i sh\u00ebrben synimeve t\u00eb heteroseksizmit. Tani, ky argument nuk ka kuptim n\u00ebse nuk pohojm\u00eb supozimin e tij t\u00eb fsheht\u00eb q\u00eb dy kan\u00eb prirje p\u00ebr nj\u00eb, p\u00ebr \u00e7ift. Por nga buron ky supozim? Nga konceptimi i termave binar\u00eb, maskuliniteti dhe feminiliteti, si p\u00ebrplot\u00ebsues. Dometh\u00ebn\u00eb, \u00ebsht\u00eb vet\u00ebm kur i p\u00ebrkufizojm\u00eb t\u00eb dy termat sikur t\u00eb ken\u00eb nj\u00eb marr\u00ebdh\u00ebnie reciproke, kuptimi i nj\u00ebr\u00ebs varet nga kuptimi i tjetr\u00ebs dhe anasjelltas, q\u00eb ne i anojm\u00eb ato \u2013 m\u00eb fuqish\u00ebm, i detyrojm\u00eb \u2013 drejt bashkimit, edhe pse ky [bashkim] mbahet p\u00ebrmes antagonizmave t\u00eb dhunsh\u00ebm. Sepse, marr\u00ebdh\u00ebnia p\u00ebrplot\u00ebsuese \u00ebsht\u00eb, n\u00eb terma t\u00eb Lacan-it, nj\u00eb marr\u00ebdh\u00ebnie imagjinare; ajo kokoleps tog si bashkimin absolut ashtu edhe agresionin absolut.<\/span><\/span><\/p>

\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0Kompleksi i dyt\u00eb i pyetjeve<\/span><\/i>: A duhet dallimi seksual t\u00eb konceptohet vet\u00ebm si marr\u00ebdh\u00ebnie imagjinare? Apo, ekziston nj\u00eb m\u00ebnyr\u00eb tjet\u00ebr p\u00ebr t\u00eb menduar ndarjen e subjekteve n\u00eb dy sekse, nj\u00eb q\u00eb nuk mb\u00ebshtet nj\u00eb heteroseksualitet normativ?<\/span><\/span><\/p>

Megjithat\u00eb, stabiliteti i binarit mashkull\/fem\u00ebr nuk zhb\u00ebhet thjesht e vet\u00ebm duke th\u00ebrrmuar pragun q\u00eb i ndan ato, duke v\u00ebn\u00eb n\u00eb pik\u00ebpyetje past\u00ebrtin\u00eb e ndarjes s\u00eb tyre. N\u00ebse kategorit\u00eb e gruas, feminilitetit, feminizmit nuk q\u00ebndrojn\u00eb p\u00ebrfundimisht, Butler \u2013 duke marr\u00eb nj\u00eb pozicion bashk\u00ebkohor q\u00eb shpeshher\u00eb p\u00ebrparohet sot \u2013 na thot\u00eb q\u00eb edhe kjo \u00ebsht\u00eb p\u00ebr shkak se k\u00ebto kategori p\u00ebrshkohen nga gjithfar\u00eb [kategori] t\u00eb tjera \u2013 raca, klasa, etnia, etj \u2013 q\u00eb minojn\u00eb integritetin e list\u00ebs s\u00eb par\u00eb t\u00eb kategorive. Vet\u00eb heterogjeniteti i kategoris\u00eb s\u00eb gruas d\u00ebshmohet n\u00eb kund\u00ebrshtimin ndaj feminizmit nga vet\u00eb grat\u00eb. Nuk do t\u00eb ket\u00eb kurr\u00eb dhe nuk mund t\u00eb ket\u00eb nj\u00eb feminiz\u00ebm t\u00eb unifikuar n\u00eb politik\u00ebn e tij.<\/span><\/p>

\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 Kompleksi i tret\u00eb i pyetjeve<\/span><\/i>: A \u00ebsht\u00eb dallimi seksual i barazuesh\u00ebm me kategori t\u00eb tjera t\u00eb dallimit? A \u00ebsht\u00eb identiteti seksual i dikujt i nd\u00ebrtuar n\u00eb t\u00eb nj\u00ebjt\u00ebn m\u00ebnyr\u00eb, a operon n\u00eb t\u00eb nj\u00ebjtin nivel, si identiteti racor apo klasor; apo \u00ebsht\u00eb dallimi seksual nj\u00eb tjet\u00ebr lloj dallimi nga k\u00ebto t\u00eb tjerat?<\/span><\/span><\/p>

\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 Kompleksi i kat\u00ebrt i pyetjeve<\/span><\/i>: A \u00ebsht\u00eb heterogjeniteti i kategoris\u00eb s\u00eb grave \u2013 vet\u00eb d\u00ebshtimi i feminizmit p\u00ebr t\u2019i rekrutuar t\u00eb gjitha grat\u00eb \u2013 i ngjash\u00ebm me d\u00ebshtimin p\u00ebr t\u00eb rekrutuar t\u00eb gjith\u00eb burrat n\u00eb nj\u00eb kauz\u00eb t\u00eb vetme? A mund t\u2019i atribuohet p\u00ebr\u00e7arja e feminizmit vet\u00ebm dallimeve racore, profesionale, klasore? P\u00ebrse nuk mundet feminizmi t\u00eb krijoj\u00eb nj\u00eb unitet \u2013 nj\u00eb \u201ct\u00eb t\u00ebra\u201d \u2013 t\u00eb grave?<\/span><\/span><\/p>

Gjithsesi, \u00e7far\u00eb \u00ebsht\u00eb seksi?<\/span><\/i> Pyetja ime e par\u00eb \u00ebsht\u00eb e nj\u00ebjt\u00eb me at\u00eb q\u00eb nis hetimin e <\/span>Gender Trouble<\/span><\/i>. N\u00eb jehon\u00eb t\u00eb pohimit t\u00eb Frojdit se dallimi seksual nuk \u00ebsht\u00eb i sh\u00ebnuar pa m\u00ebdyshje as anatomikisht, as kromozomalisht, as hormonalisht, pra, duke v\u00ebn\u00eb n\u00eb pik\u00ebpyetje ekzistenc\u00ebn para-diskursive t\u00eb seksit, Butler automatikisht supozon, si\u00e7 e p\u00ebrmenda m\u00eb her\u00ebt, se seksi duhet t\u00eb jet\u00eb i nd\u00ebrtuar diskursivisht ose kulturalisht. Por vet\u00eb Frojdi i b\u00ebri bisht kufizimit t\u00eb k\u00ebtyre alternativave; ai e themeloi psikoanaliz\u00ebn mbi refuzimin p\u00ebr t\u2019i l\u00ebshuar pe asnj\u00ebr\u00ebs prej [zgjedh\u00ebs] \u201canatomia apo konvencioni\u201d4<\/sup>,<\/span> duke argumentuar se asnj\u00ebra prej tyre nuk mund t\u00eb shpjegoj\u00eb ekzistenc\u00ebn e seksit. Nd\u00ebrsa seksi nuk \u00ebsht\u00eb, p\u00ebr psikoanaliz\u00ebn, kurr\u00eb thjesht nj\u00eb fakt natyror, ai gjithashtu kurr\u00eb nuk \u00ebsht\u00eb i reduktuesh\u00ebm n\u00eb ndonj\u00eb nd\u00ebrtim diskursiv, n\u00eb sens, p\u00ebrfundimisht. Sepse ajo q\u00eb nj\u00eb reduktim i till\u00eb do t\u00eb linte n\u00eb harres\u00eb \u00ebsht\u00eb <\/span>antagonizmi radikal midis seksit dhe sensit<\/span><\/i>. Si\u00e7 e shprehu Lacani, \u201cGjith\u00e7ka q\u00eb n\u00ebnkuptohet nga angazhimi analitik me sjelljen njer\u00ebzore tregon jo se kuptimi pasqyron seksualen, por se kompenson p\u00ebr t\u00eb.\u201d5<\/sup><\/span> Seksi \u00ebsht\u00eb pika e \u00e7ales\u00ebs s\u00eb sensit. Kjo nuk do t\u00eb thot\u00eb q\u00eb seksi \u00ebsht\u00eb para-diskursiv; ne nuk kemi fare q\u00ebllim q\u00eb t\u00eb mohojm\u00eb q\u00eb seksualiteti njer\u00ebzor \u00ebsht\u00eb produkt i shenj\u00ebzimit, por synojm\u00eb, p\u00ebrkundrazi, ta rafinojm\u00eb k\u00ebt\u00eb pozicion duke argumentuar se seksi prodhohet nga kufiri i brendsh\u00ebm, d\u00ebshtimi i shenj\u00ebzimit, i dometh\u00ebnies. Vet\u00ebm aty ku praktikat diskursive \u00e7apiten \u2013 dhe aspak ku ia dalin n\u00eb prodhimin e kuptimit \u2013 seksi vjen n\u00eb pah.<\/span><\/span><\/p>

Butler, sigurisht, di di\u00e7ka p\u00ebr kufijt\u00eb e shenj\u00ebzimit. Ajo e di, p\u00ebr shembull, se nuk ka nj\u00eb \u201c<\/span>telos<\/span><\/i> q\u00eb qeveris procesin\u201d (33) e diskursit, se praktikat diskursive kurr\u00eb nuk jan\u00eb t\u00eb plota. Kjo \u00ebsht\u00eb arsyeja pse ajo pretendon se \u201cvet\u00eb <\/span>gruaja<\/span><\/i> \u00ebsht\u00eb nj\u00eb term n\u00eb proces, nj\u00eb mb\u00ebrje, nj\u00eb nd\u00ebrtim q\u00eb nuk mund t\u00eb thuhet me t\u00eb drejt\u00eb se ka origjin\u00eb ose fund\u201d (33). Deri k\u00ebtu, gjith\u00e7ka \u00ebsht\u00eb n\u00eb rregull \u2013 nuk kemi asgj\u00eb me t\u00eb cil\u00ebn do t\u00eb donim t\u00eb polemizonim. Gabimi, tin\u00ebzia, ndodh vet\u00ebm n\u00eb hapin e radh\u00ebs kur argumenti nuk ka t\u00eb b\u00ebj\u00eb m\u00eb vet\u00ebm me termin <\/span>grua<\/span><\/i>, por b\u00ebhet argument p\u00ebr gruan si t\u00eb till\u00eb. Sepse teza e librit nuk \u00ebsht\u00eb se kuptimi i termit <\/span>grua<\/span><\/i> ka ndryshuar dhe do t\u00eb vazhdoj\u00eb t\u00eb ndryshoj\u00eb gjat\u00eb historis\u00eb, por se \u201ckurr\u00eb nuk \u00ebsht\u00eb e mundur t\u00eb b\u00ebhesh m\u00eb n\u00eb fund nj\u00eb grua\u201d (33), se identiteti seksual i dikujt nuk \u00ebsht\u00eb kurr\u00eb plotesisht i\u00a0 p\u00ebrfunduar, gjithmon\u00eb \u00ebsht\u00eb n\u00eb l\u00ebkundje. Me fjal\u00eb t\u00eb tjera, Butler nxjerr prej <\/span>koncepteve<\/span><\/i> t\u00eb ndryshueshme p\u00ebr grat\u00eb di\u00e7ka p\u00ebr <\/span>qenien<\/span><\/i>, <\/span>ekzistenc\u00ebn<\/span><\/i> e grave. Un\u00eb do t\u00eb argumentoj se p\u00ebrfundimi i saj \u00ebsht\u00eb nxjerr\u00eb n\u00eb m\u00ebnyr\u00eb jo-legjitime: nuk mund t\u00eb argumentohet se seksi \u00ebsht\u00eb i paplot\u00eb dhe n\u00eb l\u00ebkundje sepse termat e dallimit seksual jan\u00eb t\u00eb paq\u00ebndruesh\u00ebm. Ky \u00ebsht\u00eb para s\u00eb gjithash nj\u00eb <\/span>kund\u00ebrshtim filozofik<\/span><\/i>; t\u00eb argumentosh, ashtu si\u00e7 b\u00ebn me kujdes Butler, se arsyeja \u00ebsht\u00eb e kufizuar, do t\u00eb thot\u00eb pik\u00ebrisht t\u00eb argumentosh se arsyeja nuk \u00ebsht\u00eb n\u00eb gjendje t\u00eb l\u00ebviz\u00eb konkluzivisht nga niveli i konceptit n\u00eb nivelin e qenies; \u00ebsht\u00eb e pamundur t\u00eb p\u00ebrcaktohet domosdoshm\u00ebria e ekzistenc\u00ebs mbi baz\u00ebn e mund\u00ebsive t\u00eb krijuara nga konceptet.<\/span><\/span><\/p>

T\u00eb thuash q\u00eb diskursi vazhdon, q\u00eb \u00ebsht\u00eb gjithnj\u00eb n\u00eb proces, \u00ebsht\u00eb t\u00eb pranosh faktin bazik \u2013 dhe q\u00eb tani merret shum\u00eb si i mir\u00ebqen\u00eb \u2013 se brenda diskursit nuk ka terma pozitiv\u00eb, [por] vet\u00ebm marr\u00ebdh\u00ebnie dallimi. Nj\u00eb term fiton kuptim vet\u00ebm p\u00ebrmes dallimit q\u00eb ka me t\u00eb gjith\u00eb t\u00eb tjer\u00ebt \u2013 deri n\u00eb pafund\u00ebsi, pasi termat e fundit nuk i kemi kurr\u00eb n\u00eb dor\u00eb. Th\u00ebn\u00eb ndryshe, pohimi se diskursi vazhdon thjesht pranon nj\u00eb <\/span>rregull t\u00eb gjuh\u00ebs<\/span><\/i> q\u00eb p\u00ebrshkruan m\u00ebnyr\u00ebn se si duhet t\u00eb procedojm\u00eb n\u00eb p\u00ebrcaktimin e vler\u00ebs s\u00eb nj\u00eb shenjuesi. Nuk do ta kishim gabim ta quanim k\u00ebt\u00eb p\u00ebrshkrim nj\u00eb <\/span>rregull t\u00eb arsyes<\/span><\/i> \u2013 me arsyen q\u00eb, q\u00eb prej Saussure-it, kuptohet t\u00eb funksionoj\u00eb jo p\u00ebrmes modaliteteve t\u00eb koh\u00ebs dhe hap\u00ebsir\u00ebs (si\u00e7 besonte Kant), por p\u00ebrmes shenjuesit. Por ky rregull i gjuh\u00ebs na p\u00ebshtjellon n\u00eb nj\u00eb kontradikt\u00eb t\u00eb mir\u00ebfillt\u00eb, nj\u00eb antinomi, si ajo q\u00eb e shqet\u00ebsonte Kantin n\u00eb <\/span>Kritik\u00ebn e arsyes s\u00eb kulluar<\/span><\/i>. P\u00ebr ta th\u00ebn\u00eb shkurt (do t\u2019i kthehemi k\u00ebtyre pikave m\u00eb von\u00eb), ky rregull i gjuh\u00ebs na nxit jo vet\u00ebm t\u00eb besojm\u00eb n\u00eb pashtershm\u00ebrin\u00eb e procesit t\u00eb kuptimit, n\u00eb faktin se gjithmon\u00eb do t\u00eb ket\u00eb nj\u00eb shenjues tjet\u00ebr p\u00ebr t\u00eb p\u00ebrcaktuar prapaveprimthi kuptimin e t\u00eb gjith\u00eb atyre q\u00eb kan\u00eb ardhur m\u00eb par\u00eb, por gjithashtu lyp prej nesh t\u00eb supozojm\u00eb \u201ct\u00eb gjith\u00eb shenjuesit e tjer\u00eb\u201d, mjedisin total q\u00eb \u00ebsht\u00eb i nevojsh\u00ebm p\u00ebr kuptimin e nj\u00ebrit. Plot\u00ebsia e sistemit t\u00eb shenjuesve edhe m\u00ebtohet edhe parap\u00ebrjashtohet nga i nj\u00ebjti rregull i gjuh\u00ebs. Pa t\u00ebr\u00ebsin\u00eb e sistemit t\u00eb shenjuesve nuk mund t\u00eb ket\u00eb p\u00ebrcaktim t\u00eb kuptimit dhe, megjithat\u00eb, kjo t\u00ebr\u00ebsi do t\u00eb pengonte konsiderat\u00ebn <\/span>pasuese<\/span><\/i> t\u00eb shenjuesve q\u00eb rregulli lyp.<\/span><\/span><\/p>

Kanti argumenton se ka nj\u00eb zgjidhje legjitime p\u00ebr k\u00ebt\u00eb kontradikt\u00eb, por fillimisht ai sulmon zgjidhjet jo-legjitime q\u00eb funksionojn\u00eb duke mohuar nj\u00ebrin nga polet e dialektik\u00ebs. Zhvendosja e Saussure nga nocioni i tij i \u201cdallimit t\u00eb kulluar\u201d n\u00eb nocionin m\u00eb \u201cpozitiv\u201d t\u00eb \u201copozicioneve p\u00ebrcaktuese\u201d \u00ebsht\u00eb nj\u00eb tip i zgjidhjes jo-legjitime t\u00eb cil\u00ebs mund t\u2019i referohemi si \u201czgjidhja strukturaliste\u201d6<\/sup>.<\/span> Duke theksuar \u201cperspektiv\u00ebn sinkronike\u201d t\u00eb gjuh\u00ebtarit dhe komunitetit t\u00eb tij, Saussure p\u00ebrfundimisht vendosi t\u2019i jap\u00eb p\u00ebrpar\u00ebsi sistemit bashk\u00ebkohor t\u00eb shenjuesve q\u00eb operojn\u00eb n\u00eb nj\u00eb moment (hipotetik) t\u00eb ngrir\u00eb: t\u00eb tashmen. Duke harruar p\u00ebr q\u00ebllimet e tij kriterin e r\u00ebnd\u00ebsish\u00ebm q\u00eb kishte ngritur q\u00eb kuptimi duhet t\u00eb p\u00ebrcaktohet retroaktivisht, pra duke harruar natyr\u00ebn diakronike t\u00eb kuptimit, ai p\u00ebrfundoi duke themeluar shkenc\u00ebn e gjuh\u00ebsis\u00eb mbi totalitetin sistematik t\u00eb gjuh\u00ebs. K\u00ebshtu, argumenti strukturalist pushoi s\u00eb qenuri ai q\u00eb shenjuesi p\u00ebrfundimtar S2 p\u00ebrcakton at\u00eb q\u00eb ka ardhur m\u00eb par\u00eb, S1, dhe u b\u00eb se S2 p\u00ebrcakton S1 dhe S1 p\u00ebrcakton S2; pra, opozicionet reciproke i stabilizojn\u00eb kuptimet midis termave bashkekzistues dhe marr\u00ebdh\u00ebniet diferenciale nuk k\u00ebrc\u00ebnojn\u00eb m\u00eb transvler\u00ebsimin e t\u00eb gjith\u00eb shenjuesve paraprak\u00eb.<\/span><\/span><\/p>

Ndaj k\u00ebsaj teze strukturaliste, nj\u00eb p\u00ebrgjigje e caktuar \u201cpost-strukturaliste\u201d ka marr\u00eb nj\u00eb q\u00ebndrim antitetik thjesht duke e injoruar rekuizit\u00ebn [e sip\u00ebrp\u00ebrmendur] p\u00ebr plot\u00ebsimin e kuptimit. Pozicioni i Butlerit n\u00eb <\/span>Gender Trouble<\/span><\/i> p\u00ebrputhet me kategorin\u00eb e dyt\u00eb t\u00eb p\u00ebrgjigjes ndaj rregullit antinomik t\u00eb gjuh\u00ebs; ajo v\u00ebren thjesht se shenj\u00ebzimi \u00ebsht\u00eb gjithmon\u00eb n\u00eb proces dhe m\u00eb pas konkludon nga kjo se nuk ka stabilitet t\u00eb seksit. Kanti do t\u00eb argumentonte se gabimi i saj q\u00ebndron n\u00eb at\u00eb se ajo pa legjitimitet \u201ci atribuon realitet objektiv nj\u00eb ideje q\u00eb \u00ebsht\u00eb e vlefshme vet\u00ebm si rregull\u201d (288), pra, n\u00eb ngat\u00ebrrimin e nj\u00eb rregulli t\u00eb gjuh\u00ebs me p\u00ebrshkrimin e Gj\u00ebs\u00eb n\u00eb vetvete, n\u00eb k\u00ebt\u00eb rast me seksin. Mir\u00ebpo kjo s\u2019b\u00ebn, sepse duket sikur n\u00ebnkupton se seksi \u00ebsht\u00eb di\u00e7ka p\u00ebrtej gjuh\u00ebs, di\u00e7ka q\u00eb gjuha p\u00ebrgjithmon\u00eb d\u00ebshton ta rrok\u00eb. Ne mund ta ndjekim Kantin n\u00eb k\u00ebt\u00eb pik\u00eb vet\u00ebm n\u00ebse shtojm\u00eb parakushtin q\u00eb ta kuptojm\u00eb Gj\u00ebn\u00eb n\u00eb vetvete si asgj\u00eb tjet\u00ebr ve\u00e7se si pamund\u00ebsi p\u00ebr ta menduar \u2013 artikuluar \u2013 at\u00eb. Kur flasim p\u00ebr d\u00ebshtimin e gjuh\u00ebs n\u00eb lidhje me seksin, ne flasim jo p\u00ebr paaft\u00ebsin\u00eb e saj p\u00ebr t\u00eb arritur te nj\u00eb objekt para-diskursiv, por p\u00ebr r\u00ebnien e saj n\u00eb kontradikt\u00eb me veten. Seksi p\u00ebrkon me k\u00ebt\u00eb <\/span>d\u00ebshtim<\/span><\/i>, me k\u00ebt\u00eb kontradikt\u00eb t\u00eb pashmangshme. Pra, seksi \u00ebsht\u00eb pamund\u00ebsia e plot\u00ebsimit t\u00eb kuptimit, jo (si\u00e7 do ta shtronte argumenti historicist\/dekonstruksionist i Butler-it) nj\u00eb kuptim q\u00eb \u00ebsht\u00eb i paplot\u00eb, i paq\u00ebndruesh\u00ebm. Ose, thelbi \u00ebsht\u00eb se seksi \u00ebsht\u00eb paplot\u00ebsia strukturore e gjuh\u00ebs, jo q\u00eb vet\u00eb seksi \u00ebsht\u00eb i paplot\u00eb. Argumenti i Butler e konverton rregullin progresiv p\u00ebr <\/span>p\u00ebrcaktimin<\/span><\/i> e kuptimit (rregulli q\u00eb na k\u00ebrkon t\u00eb p\u00ebrcaktojm\u00eb kuptimin prapaveprimthi) n\u00eb nj\u00eb kuptim <\/span>t\u00eb p\u00ebrcaktuar<\/span><\/i>. Argumenti kantian\/psikoanalitik, si tjetri, d\u00ebshiron t\u00eb desubstancializoj\u00eb seksin, por e b\u00ebn k\u00ebt\u00eb n\u00eb nj\u00eb m\u00ebnyr\u00eb t\u00eb ndryshme. S\u00eb pari, ai e p\u00ebrfill m\u00eb shum\u00eb sesa e injoron kontradikt\u00ebn e rregullit t\u00eb arsyes. Pask\u00ebtaj e lidh seksin me konfliktin e arsyes me veten e saj, jo thjesht me nj\u00ebrin nga polet e konfliktit.<\/span><\/span><\/p>

Kjo p\u00ebrb\u00ebn nj\u00eb desubstancializim m\u00eb radikal t\u00eb seksit, nj\u00eb subversion m\u00eb t\u00eb madh t\u00eb konceptimit t\u00eb tij si substanc\u00eb, sesa ai q\u00eb rreket prej pozicionit t\u00eb Butlerit. Sepse seksi k\u00ebtu nuk \u00ebsht\u00eb nj\u00eb entitet i <\/span>paplot\u00eb<\/span><\/i>, por nj\u00eb entitet krejt\u00ebsisht bosh \u2013 ai \u00ebsht\u00eb di\u00e7 ndaj t\u00eb cilit asnj\u00eb predikat nuk mund t\u2019i p\u00ebrngjitet. Duke e lidhur seksin me shenjuesin, me procesin e shenj\u00ebzimit, Butler e b\u00ebn seksualitetin ton\u00eb di\u00e7ka q\u00eb e komunikon vetveten te t\u00eb tjer\u00ebt. Fakti q\u00eb komunikimi \u00ebsht\u00eb proces dhe n\u00eb zhvillim e sip\u00ebr parap\u00ebrjashton nj\u00eb shpalosje t\u00eb plot\u00eb t\u00eb dijes n\u00eb nj\u00eb \u00e7ast t\u00eb dh\u00ebn\u00eb, por gjithsesi t\u00eb dish m\u00eb shum\u00eb mbetet brenda sfer\u00ebs s\u00eb mund\u00ebsis\u00eb. Kur, p\u00ebrkundrazi, seksi \u00ebsht\u00eb i <\/span>\u00e7bashkuar<\/span><\/i> nga shenjuesi, ai b\u00ebhet \u00e7ka nuk e komunikon vetveten, ajo q\u00eb e sh\u00ebnon subjektin si t\u00eb panjohsh\u00ebm. T\u00eb thuash se subjekti \u00ebsht\u00eb i seksuar \u00ebsht\u00eb t\u00eb thuash se nuk \u00ebsht\u00eb m\u00eb e mundur t\u00eb kesh ndonj\u00eb njohuri p\u00ebr t\u00eb. <\/span>Seksi nuk sh\u00ebrben p\u00ebr ndonj\u00eb funksion tjet\u00ebr p\u00ebrve\u00e7se p\u00ebr t\u00eb kufizuar arsyen, p\u00ebr t\u00eb hequr subjektin nga sfera e p\u00ebrvoj\u00ebs s\u00eb mundshme ose t\u00eb t\u00eb kuptuarit t\u00eb kulluar<\/span><\/i>. Kjo \u00ebsht\u00eb dometh\u00ebnia, n\u00eb fund t\u00eb fundit, e pohimit t\u00eb famsh\u00ebm t\u00eb Lacanit se \u201cnuk ka marr\u00ebdh\u00ebnie seksuale\u201d: seksi, duke u kund\u00ebrv\u00ebn\u00eb ndaj sensit, i \u00ebsht\u00eb kund\u00ebrv\u00ebn\u00eb, me p\u00ebrkufizim, edhe marr\u00ebdh\u00ebnies, komunikimit.7<\/sup><\/span>\u00a0<\/span><\/span><\/p>

Ky p\u00ebrkufizim psikoanalitik i seksit na sjell te kompleksi i tret\u00eb i pyetjeve tona, sepse, i p\u00ebrkufizuar jo aq shum\u00eb nga diskursi sa nga falimentimi i tij, dallimi seksual \u00ebsht\u00eb i pangjash\u00ebm me dallimet racore, klasore ose etnike. Teksa k\u00ebto dallime brendashkruhen n\u00eb regjistrin simbolik, me dallimin seksual nuk ndodh k\u00ebshtu: vet\u00ebm d\u00ebshtimi i brendashkrimit t\u00eb tij sh\u00ebnohet n\u00eb regjistrin simbolik8<\/sup>.<\/span> Dallimi seksual, me fjal\u00eb t\u00eb tjera, \u00ebsht\u00eb nj\u00eb dallim real dhe jo dallim simbolik. Ky sqarim nuk n\u00ebnvler\u00ebson r\u00ebnd\u00ebsin\u00eb e rac\u00ebs, klas\u00ebs ose etnis\u00eb, thjesht kund\u00ebrshton doks\u00ebn aktuale q\u00eb dallimi seksual ofron t\u00eb nj\u00ebjtin lloj p\u00ebrshkrimi t\u00eb subjektit si dallimet e tjera. E as nuk duhet q\u00eb ky sqarim t\u00eb p\u00ebrdoret p\u00ebr t\u00eb izoluar vramendjet e seksit nga vramendjet e dallimeve t\u00eb tjera. Subjekti q\u00eb merr p\u00ebrsip\u00ebr identitet racor, klasor ose etnik, \u00ebsht\u00eb gjithnj\u00eb subjekt i seksuar.<\/span><\/span><\/p>

Pse t\u00eb k\u00ebmb\u00ebngulim, at\u00ebher\u00eb, mbi k\u00ebt\u00eb sqarim? P\u00ebrgjigja \u00ebsht\u00eb se vet\u00eb sovraniteti i subjektit varet nga ky sqarim dhe vet\u00ebm konceptimi i sovranitetit t\u00eb subjektit ka ndonj\u00eb shans p\u00ebr t\u00eb mbrojtur dallimin n\u00eb p\u00ebrgjith\u00ebsi. Vet\u00ebm kur fillojm\u00eb t\u00eb p\u00ebrkufizojm\u00eb subjektin si <\/span>vet\u00ebqeveris\u00ebs<\/span><\/i>, si subjekt i ligjeve t\u00eb veta, ne ndalojm\u00eb s\u00eb konsideruari at\u00eb si t\u00eb <\/span>llogaritsh\u00ebm<\/span><\/i>, si subjekt t\u00eb ligjeve tashm\u00eb t\u00eb njohura dhe k\u00ebshtu i manipuluesh\u00ebm. Vet\u00ebm kur pranohet sovraniteti i pallogaritsh\u00ebm i subjektit, perceptimet e dallimit nuk do t\u00eb ushqejn\u00eb m\u00eb k\u00ebrkesat p\u00ebr dor\u00ebzimin e dallimit ndaj proceseve t\u00eb \u201chomogjenizimit,\u201d \u201cpastrimit,\u201d ose ndaj ndonj\u00eb prej krimeve t\u00eb tjera kund\u00ebr tjetrit me t\u00eb cilat ngritja e racizmit ka filluar t\u00eb na njoh\u00eb. Kjo nuk do t\u00eb thot\u00eb se ne do t\u00eb mb\u00ebshtesnim nj\u00eb konceptim t\u00eb subjektit si paraekzistues ose n\u00eb nj\u00ebfar\u00eb m\u00ebnyre si p\u00ebrtej ligjeve t\u00eb gjuh\u00ebs ose rendit shoq\u00ebror, nj\u00eb subjekt q\u00eb llogarit, q\u00eb p\u00ebrdor ligjet e gjuh\u00ebs si mjet p\u00ebr t\u00eb p\u00ebrmbushur \u00e7far\u00ebdo q\u00ebllimi q\u00eb d\u00ebshiron. Subjekti q\u00eb thjesht b\u00ebn ose beson ashtu si\u00e7 do, q\u00eb e b\u00ebn vetveten subjekt vet\u00ebm ndaj ligjit q\u00eb <\/span>d\u00ebshiron<\/span><\/i> t\u00eb zbatoj\u00eb, \u00ebsht\u00eb thjesht nj\u00eb tjet\u00ebr version i tematik\u00ebs s\u00eb subjektit t\u00eb llogaritsh\u00ebm. Sepse \u00ebsht\u00eb e leht\u00eb t\u00eb shihet se njeriu mposhtet shpejt nga prirjet e veta shqisore, edhe kur p\u00ebrpiqet t\u2019i sundoj\u00eb ato.<\/span><\/span><\/p>

E vetmja m\u00ebnyr\u00eb p\u00ebr t\u00eb zgjidhur k\u00ebt\u00eb antinomi n\u00eb ve\u00e7anti \u2013 subjekti \u00ebsht\u00eb <\/span>n\u00ebn<\/span><\/i> ligjin (pra, \u00ebsht\u00eb efekt i p\u00ebrcaktuar nga ligji)\/subjekti \u00ebsht\u00eb mbi ligjin \u2013 \u00ebsht\u00eb t\u00eb demonstrohet se, si\u00e7 ka th\u00ebn\u00eb s\u00eb fundmi Etienne Balibar,<\/span><\/span><\/p>

ajo [subjekti] nuk \u00ebsht\u00eb as thjesht mbi, as thjesht n\u00ebn ligjin, por <\/span>sakt\u00ebsisht n\u00eb t\u00eb nj\u00ebjtin nivel me t\u00eb<\/span><\/i>. … Ose n\u00eb nj\u00eb m\u00ebnyr\u00eb tjet\u00ebr: duhet t\u00eb ket\u00eb nj\u00eb p\u00ebrputhje t\u00eb sakt\u00eb midis aktivitetit absolut t\u00eb qytetares (legjislacioni) dhe pasivitetit [t\u00eb saj] absolut (bindja ndaj ligjit, me t\u00eb cilin nuk \u201cb\u00ebhet pazar\u201d, q\u00eb nuk \u201ci b\u00ebn bisht\u201d)] … te Kanti, p\u00ebr shembull, kjo metafizik\u00eb e subjektit do t\u00eb procedoj\u00eb prej p\u00ebrcaktimit t\u00eb dyfisht\u00eb t\u00eb konceptit t\u00eb s\u00eb drejt\u00ebs si liri dhe detyrim.9<\/sup><\/span><\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

\n\t\t\t\t
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\n\t\t\t\t\t\t\t\t\t\t\t\t\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<\/i><\/span>\n\t\t\t\t\t\t\t\t<\/i><\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t\t<\/span>\n\t\t\t\t\t\t\t\t\t\t\t\tPjesa e dyt\u00eb<\/a>\n\t\t\t\t\t<\/div>\n\n\t\t\t\t\t

Lexom\u00eb d\u00ebshir\u00ebn: Seksi dhe euthanazia e arsyes (II)\u00a0<\/b><\/a><\/span><\/p><\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t

\n\t\t\t\t\t
\n\t\t\t\t\t\t\t\t\t\t\t\t\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<\/i><\/span>\n\t\t\t\t\t\t\t\t<\/i><\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t\t<\/span>\n\t\t\t\t\t\t\t\t\t\t\t\tPjesa e tret\u00eb<\/a>\n\t\t\t\t\t<\/div>\n\n\t\t\t\t\t

Lexom\u00eb d\u00ebshir\u00ebn: Seksi dhe euthanazia e arsyes (III)\u00a0<\/b><\/a><\/span><\/p><\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t

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\n\t\t\t\t\t\t\t\t\t\t\t\t\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<\/i><\/span>\n\t\t\t\t\t\t\t\t<\/i><\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t\t<\/span>\n\t\t\t\t\t\t\t\t\t\t\t\tPjesa e kat\u00ebrt<\/a>\n\t\t\t\t\t<\/div>\n\n\t\t\t\t\t

Lexom\u00eb d\u00ebshir\u00ebn: Seksi dhe euthanazia e arsyes (IV)\u00a0<\/b><\/a><\/span><\/p><\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t

\n\t\t\t\t\t
\n\t\t\t\t\t\t\t\t\t\t\t\t\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<\/i><\/span>\n\t\t\t\t\t\t\t\t<\/i><\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t\t<\/span>\n\t\t\t\t\t\t\t\t\t\t\t\tTeksti i plot\u00eb<\/a>\n\t\t\t\t\t<\/div>\n\n\t\t\t\t\t

Lexom\u00eb d\u00ebshir\u00ebn: Seksi dhe euthanazia e arsyes (E plot\u00eb)<\/a><\/span><\/span><\/h2><\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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\n\t\t\t\n\t\t\t\t\t\t<\/span>\n\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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Joan Copjec \u00ebsht\u00eb nj\u00eb teoriciene dhe kritike e njohur n\u00eb fush\u00ebn e teoris\u00eb filmike dhe studimeve kulturore, me ndikim t\u00eb ve\u00e7ant\u00eb n\u00eb teorin\u00eb feministe dhe psikoanaliz\u00ebn lakaniane. Ajo \u00ebsht\u00eb profesoresh\u00eb n\u00eb Universitetin Brown n\u00eb New York dhe \u00ebsht\u00eb autore e disa librave t\u00eb r\u00ebnd\u00ebsish\u00ebm, p\u00ebrfshir\u00eb <\/span>Read My Desire: Lacan Against the Historicists<\/span> dhe <\/span>Imagine There’s No Woman: Ethics and Sublimation<\/span>. Copjec \u00ebsht\u00eb e njohur p\u00ebr analizat e saj t\u00eb thella dhe t\u00eb sofistikuara, ku kombinon filozofin\u00eb, psikoanaliz\u00ebn dhe teorin\u00eb sociale p\u00ebr t\u00eb sfiduar kuptimet konvencionale dhe p\u00ebr t\u00eb ofruar perspektiva t\u00eb reja mbi subjektin dhe d\u00ebshir\u00ebn njer\u00ebzore. Ajo gjithashtu \u00ebsht\u00eb nj\u00eb nga figurat kryesore q\u00eb ka ndihmuar n\u00eb p\u00ebrhapjen dhe zhvillimin e teoris\u00eb lakaniane n\u00eb kontekstin anglo-amerikan, duke kontribuar n\u00eb diskutimet akademike dhe kritike mbi identitetin, gjinin\u00eb dhe politik\u00ebn kulturore.<\/span><\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\t\t\t<\/span>\n\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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\u00a01. <\/span><\/span>Immanuel Kant, <\/span>Critique of Pure Reason<\/span><\/i>, p\u00ebrkthyer nga J. M. D. Meiklejohn (Buffalo, NY: Prometheus, 1990), fq. 231; referencat e faqeve p\u00ebr k\u00ebt\u00eb vep\u00ebr do t\u00eb jepen n\u00eb tekst.<\/span><\/span><\/p>

2. <\/span>Judith Butler, <\/span>Gender Trouble: Feminism and the Subversion of Identity<\/span><\/i> (New York dhe London: Routledge, 1990); referencat e faqeve p\u00ebr k\u00ebt\u00eb vep\u00ebr do t\u00eb jepen n\u00eb tekst.<\/span><\/span><\/p>

3. <\/span><\/span>(Sh\u00ebnim i p\u00ebrkth.) Me <\/span>shenj\u00ebzim<\/span><\/i> do t\u00eb p\u00ebrkthejm\u00eb termin <\/span>signification<\/span><\/i> q\u00eb p\u00ebrndryshe do kishte kuptimin <\/span>dometh\u00ebnie<\/span><\/i>, <\/span>shenjim<\/span><\/i>, por t\u00eb cilat, edhe pse m\u00eb t\u00eb thjeshta si p\u00ebrkthime, humbasin p\u00ebrmas\u00ebn e nj\u00eb procesi dinamik t\u00eb n\u00ebnkuptuar n\u00eb termin <\/span>signification<\/span><\/i>. Shenj\u00ebzimi pra \u00ebsht\u00eb procesi p\u00ebrmes t\u00eb cilit objektet dhe fenomenet marrin kuptim n\u00eb nj\u00eb kontekst gjuh\u00ebsor dhe kulturor.<\/span><\/span><\/p>

4. <\/span>Sigmund Freud, \u201cFemininity,\u201d <\/span>The Standard Edition of the Complete Psychological Works of Sigmund Freud<\/span><\/i>, p\u00ebrkthyer nga James dhe Alix Strachey (London: Hogarth Press dhe Instituti i Psikoanaliz\u00ebs, 1964), fq. 114.<\/span><\/span><\/p>

5. <\/span>Cituar nga Jacqueline Rose n\u00eb \u201cIntroduction II,\u201d n\u00eb <\/span>Feminine Sexuality: Jacques Lacan and the \u00c9cole Freudienne<\/span><\/i>, red. Juliet Mitchell dhe Jacqueline Rose (New York dhe London: W. W. Norton, 1982), fq. 47; citati \u00ebsht\u00eb nga seminari i pabotuar i Lacanit, <\/span>Seminari XXI<\/span><\/i>.<\/span><\/span><\/p>

6. Samuel Weber, “Closure and Exclusion,” <\/span>Diacritics<\/span><\/i> 10, nr. 2 (Ver\u00eb 1980), fq. 37. <\/span><\/span><\/p>

7. P\u00ebr nj\u00eb shpjegim t\u00eb m\u00ebtejsh\u00ebm t\u00eb k\u00ebsaj mbrojtjeje psikoanalitike t\u00eb padijes, shih kapitullin 4 t\u00eb k\u00ebtij libri [Read my Desire<\/i>], “The Sartorial Superego.” <\/span><\/span><\/p>

8. (Sh\u00ebnim i p\u00ebrkth.) Regjistri simbolik \u00ebsht\u00eb nj\u00eb nga tri regjistrat (bashk\u00eb me realen<\/i> dhe imagjinaren<\/i>) q\u00eb strukturojn\u00eb p\u00ebrvoj\u00ebn njer\u00ebzore sipas teoris\u00eb s\u00eb psikoanalistit Jacques Lacan. Simboliku p\u00ebrfaq\u00ebson rendin e gjuh\u00ebs dhe t\u00eb kultur\u00ebs, ku subjektet lidhen me nj\u00ebri-tjetrin p\u00ebrmes ligjit dhe normave sociale. Ky regjist\u00ebr form\u00ebson subjektivitetin ton\u00eb dhe m\u00ebnyr\u00ebn se si ne kuptojm\u00eb bot\u00ebn, duke nd\u00ebrmjet\u00ebsuar p\u00ebrvojat tona p\u00ebrmes shenjuesve dhe simboleve. <\/span><\/span><\/p>

9.Etienne Balibar, “Citizen Subject,” n\u00eb Who Comes After the Subject?<\/i> red. Eduardo Cadava, Peter Connor dhe Jean-Luc Nancy (New York dhe London: Routledge, 1991), fq. 49.<\/span><\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\t\t\t<\/span>\n\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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Imazhi i ballin\u00ebs<\/strong><\/em><\/span>: Lawrence Chismorie<\/a> n\u00eb Unsplash<\/a><\/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>\n\t\t","protected":false},"excerpt":{"rendered":"

Shqet\u00ebsimi im \u00ebsht\u00eb ky: nj\u00eb ndjesi n\u00eb rritje se n\u00eb teorizimin e seksit jemi t\u00eb angazhuar n\u00eb nj\u00eb lloj \u201ceuthanazie t\u00eb arsyes s\u00eb kulluar\u201d. E huazoj k\u00ebt\u00eb fraz\u00eb nga Kanti, i cili p\u00ebrdor p\u00ebr t\u00eb em\u00ebrtuar nj\u00eb nga dy p\u00ebrgjigjet e mundshme ndaj antinomive t\u00eb arsyes, pra, ndaj konflikteve t\u00eb brendshme t\u00eb arsyes me vetveten. Arsyeja, tha ai, bie pashmangsh\u00ebm n\u00eb kontradikt\u00eb sa her\u00eb q\u00eb k\u00ebrkon t\u00eb aplikohet n\u00eb ide kozmologjike, n\u00eb gj\u00ebra q\u00eb kurr\u00eb nuk mund t\u00eb b\u00ebhen objekte t\u00eb p\u00ebrvoj\u00ebs 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