{"id":23773,"date":"2024-08-07T17:16:16","date_gmt":"2024-08-07T15:16:16","guid":{"rendered":"https:\/\/nyje.al\/?p=23773"},"modified":"2024-08-24T11:20:08","modified_gmt":"2024-08-24T09:20:08","slug":"lexome-deshiren-seksi-dhe-euthanazia-e-arsyes-iii","status":"publish","type":"post","link":"https:\/\/nyje.al\/sq\/lexome-deshiren-seksi-dhe-euthanazia-e-arsyes-iii\/","title":{"rendered":"Lexom\u00eb d\u00ebshir\u00ebn: Seksi dhe euthanazia e arsyes (III)"},"content":{"rendered":"\t\t
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Lexom\u00eb d\u00ebshir\u00ebn: Seksi dhe euthanazia e arsyes (III) \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>

Ana fem\u00ebrore: D\u00ebshtimi matematik<\/b><\/span><\/p>

Ne nuk do ta fillojm\u00eb leximin ton\u00eb, si\u00e7 \u00ebsht\u00eb b\u00ebr\u00eb zakon, nga e majta, por p\u00ebrkundrazi nga e djathta, ose ana fem\u00ebrore e formulave. N\u00eb kund\u00ebrshtim me paragjykimin mjaft t\u00eb zakonsh\u00ebm se psikoanaliza e nd\u00ebrton gruan si t\u00eb dor\u00ebs s\u00eb dyt\u00eb, si ve\u00e7 modifikim t\u00eb burrit, i termit primar, k\u00ebto formula sugjerojn\u00eb se ekziston nj\u00ebfar\u00eb p\u00ebrpar\u00ebsie e an\u00ebs s\u00eb djatht\u00eb. Ky lexim i formulave \u00ebsht\u00eb n\u00eb p\u00ebrputhje me privilegjin q\u00eb u jepet antinomive matematikore nga Kanti, i cili jo vet\u00ebm q\u00eb merret me to i pari, por gjithashtu i jep sintez\u00ebs matematikore nj\u00eb lloj sigurie m\u00eb t\u00eb menj\u00ebhershme se homologut t\u00eb saj dinamik. N\u00eb analiz\u00ebn e Kantit, jan\u00eb antinomit\u00eb dinamike (ana \u201cmashkullore\u201d e formulave, n\u00eb leximin ton\u00eb) q\u00eb duken n\u00eb shum\u00eb aspekte si t\u00eb dor\u00ebs s\u00eb dyt\u00eb, nj\u00eb lloj <\/span>zgjidhje<\/span><\/i> p\u00ebr nj\u00eb <\/span>pazgjidhshm\u00ebri<\/span><\/i> m\u00eb themelore, nj\u00eb ngecje totale dhe t\u00eb plot\u00eb t\u00eb manifestuar nga konflikti matematikor. Nj\u00eb nga gj\u00ebrat q\u00eb do t\u00eb d\u00ebshirojm\u00eb t\u00eb shqyrtojm\u00eb nd\u00ebrsa hetojm\u00eb dallimet midis k\u00ebtyre dy modaliteteve t\u00eb konfliktit \u00ebsht\u00eb m\u00ebnyra se si vet\u00eb nocionet e konfliktit dhe zgjidhjes ndryshojn\u00eb nga modaliteti i par\u00eb n\u00eb t\u00eb dytin. (Megjithat\u00eb, n\u00eb fund, ky nocion i p\u00ebrpar\u00ebsis\u00eb s\u00eb nj\u00ebrit nga sekset ose antinomit\u00eb mbi tjetr\u00ebn duhet t\u00eb konsiderohet si mirazh. N\u00eb vend t\u00eb dy specieve t\u00eb s\u00eb nj\u00ebjt\u00ebs gjini, sekset dhe antinomit\u00eb duhet t\u00eb lexohen si pozicione n\u00eb nj\u00eb shirit Moebius.) Ka padyshim nj\u00eb asimetri midis antinomive matematikore dhe dinamike: duke kaluar nga nj\u00ebra te tjetra, duket sikur hyjm\u00eb n\u00eb nj\u00eb hap\u00ebsir\u00eb krejt\u00ebsisht t\u00eb ndryshme. N\u00eb vend q\u00eb t\u00eb mbetemi t\u00eb shastisur nga ky dallim, si\u00e7 kan\u00eb qen\u00eb shum\u00eb nga komentator\u00ebt e Kantit, n\u00eb vend q\u00eb t\u2019ia atribuojm\u00eb at\u00eb nj\u00eb konfuzioni mendimi, ne do t\u00eb p\u00ebrpiqemi, me ndihm\u00ebn e Lacanit, t\u00eb nxjerrim n\u00eb pah logjik\u00ebn q\u00eb e mban at\u00eb.<\/span><\/span><\/p>

\u00c7far\u00eb \u00ebsht\u00eb nj\u00eb antinomi matematikore; si do ta p\u00ebrshkruanim konfliktin q\u00eb e p\u00ebrkufizon at\u00eb? Kanti analizon dy \u201cide kozmologjike\u201d q\u00eb precipitojn\u00eb k\u00ebt\u00eb tip konflikti; ne do t\u00eb diskutojm\u00eb vet\u00ebm t\u00eb par\u00ebn, pasi \u00ebsht\u00eb kjo q\u00eb na duket se korrespondon m\u00eb s\u00eb af\u00ebrmi me antinomin\u00eb q\u00eb gjendet n\u00eb \u201can\u00ebn fem\u00ebrore\u201d t\u00eb formulave t\u00eb seksuimit. Antinomia e par\u00eb ndodh nga p\u00ebrpjekja p\u00ebr t\u00eb menduar \u201cbot\u00ebn,\u201d me t\u00eb cil\u00ebn Kanti n\u00ebnkupton \u201ctotalin matematikor t\u00eb t\u00eb gjitha dukurive dhe t\u00ebr\u00ebsin\u00eb e sintez\u00ebs s\u00eb tyre\u201d (237), q\u00eb do t\u00eb thot\u00eb, universi i fenomeneve asisoj q\u00eb nuk \u00ebsht\u00eb m\u00eb e nevojshme t\u00eb presupozojm\u00eb asnj\u00eb fenomen tjet\u00ebr q\u00eb do t\u00eb sh\u00ebrbente si kusht p\u00ebr k\u00ebt\u00eb univers. Arsyeja synon, pra, t\u00eb t\u00ebr\u00ebn e pakusht\u00ebzuar, t\u00eb gjith\u00ebn absolute t\u00eb fenomeneve. Kjo p\u00ebrpjekje prodhon dy propozime konfliktuale n\u00eb lidhje me natyr\u00ebn e k\u00ebsaj t\u00ebr\u00ebsie \u2013 nj\u00eb tez\u00eb: bota ka nj\u00eb fillim n\u00eb koh\u00eb dhe \u00ebsht\u00eb po ashtu e kufizuar n\u00eb hap\u00ebsir\u00eb; dhe antitez\u00ebn e saj: bota nuk ka fillim dhe as kufij n\u00eb hap\u00ebsir\u00eb, por \u00ebsht\u00eb, n\u00eb lidhje me koh\u00ebn dhe hap\u00ebsir\u00ebn, e pafundme.<\/span><\/p>

Pas shqyrtimit t\u00eb t\u00eb dy argumenteve, Kant del n\u00eb p\u00ebrfundimin se nd\u00ebrsa secili prej tyre demonstron me sukses falsitetin e tjetrit, asnj\u00ebri nuk \u00ebsht\u00eb n\u00eb gjendje t\u00eb themeloj\u00eb bindsh\u00ebm t\u00eb v\u00ebrtet\u00ebn e vet. Ky p\u00ebrfundim krijon nj\u00eb ngecje skeptike nga e cila atij do t\u2019i duhet ta nxjerr\u00eb veten, pasi nj\u00eb nga parimet themelore t\u00eb filozofis\u00eb s\u00eb tij, q\u00eb e kund\u00ebrshton skepticizmin, \u00ebsht\u00eb se \u00e7do problem i arsyes pranon nj\u00eb zgjidhje. Zgjidhja ku ai arrin \u00ebsht\u00eb kjo q\u00eb vijon: n\u00eb vend q\u00eb t\u00eb d\u00ebshp\u00ebrohemi p\u00ebr faktin se nuk mund t\u00eb zgjedhim midis dy alternativave, duhet t\u00eb arrijm\u00eb t\u00eb kuptojm\u00eb se nuk kemi nevoj\u00eb t\u00eb zgjedhim, pasi t\u00eb dyja alternativat jan\u00eb t\u00eb rreme. Kjo do t\u00eb thot\u00eb se teza dhe antiteza, q\u00eb fillimisht dukeshin se p\u00ebrb\u00ebnin nj\u00eb kund\u00ebrshti <\/span>kontradiktore<\/span><\/i>, n\u00eb shqyrtim dalin t\u00eb jen\u00eb <\/span>t\u00eb<\/span><\/i> kund\u00ebrta<\/span><\/i>.<\/span><\/span><\/p>

N\u00eb logjik\u00eb, nj\u00eb kund\u00ebrshti [opozicion] kontradiktore ekziston ku, midis dy propozimeve, nj\u00ebra \u00ebsht\u00eb mohimi i thjesht\u00eb i tjetr\u00ebs; meqen\u00ebse t\u00eb dyja s\u00eb bashku shterojn\u00eb t\u00eb gjith\u00eb gam\u00ebn e mund\u00ebsive, e v\u00ebrteta e nj\u00ebr\u00ebs p\u00ebrcakton rrejshm\u00ebrin\u00eb e tjetr\u00ebs dhe anasjelltas. Kontradikta \u00ebsht\u00eb nj\u00eb \u00e7\u00ebshtje me shumatore zero. Mohimi, q\u00eb bie mbi k\u00ebpuj\u00ebn, nuk l\u00eb asgj\u00eb p\u00ebrtej vetes; ai e asgj\u00ebson plot\u00ebsisht propozimin tjet\u00ebr. Nj\u00eb kund\u00ebrshti e kund\u00ebrt, nga ana tjet\u00ebr, \u00ebsht\u00eb nj\u00eb q\u00eb ekziston midis dy propozimeve prej t\u00eb cilave nj\u00ebra nuk e mohon thjesht tjetr\u00ebn, por b\u00ebn nj\u00eb pohim n\u00eb drejtim t\u00eb skajit tjet\u00ebr. Mohimi, q\u00eb k\u00ebsaj radhe bie vet\u00ebm mbi predikatin, nuk i shteron t\u00eb gjitha mund\u00ebsit\u00eb, por l\u00eb di\u00e7ka p\u00ebr t\u00eb cil\u00ebn nuk shprehet. P\u00ebr k\u00ebt\u00eb arsye, <\/span>t\u00eb dyja<\/span><\/i> deklaratat mund t\u00eb jen\u00eb nj\u00ebkoh\u00ebsisht t\u00eb rreme.<\/span><\/span><\/p>

P\u00ebr ta b\u00ebr\u00eb k\u00ebt\u00eb logjik\u00eb m\u00eb pak abstrakte, Kanti p\u00ebrdor nj\u00eb shembull t\u00eb pazakont\u00eb q\u00eb am\u00ebton dhe ilustron me sukses se \u00e7\u2019\u00ebsht\u00eb n\u00eb loj\u00eb n\u00eb antinomit\u00eb matematikore. Ai v\u00eb n\u00eb kund\u00ebrshti pohimin \u201cTrupat kan\u00eb arom\u00eb t\u00eb mir\u00eb\u201d me nj\u00eb t\u00eb kund\u00ebrt, \u201cTrupat kan\u00eb arom\u00eb t\u00eb keqe,\u201d p\u00ebr t\u00eb treguar se e dyta nuk e mohon thjesht t\u00eb par\u00ebn (p\u00ebr t\u00eb cil\u00ebn \u201cTrupat nuk kan\u00eb arom\u00eb t\u00eb mir\u00eb\u201d do t\u00eb kishte qen\u00eb e mjaftueshme), por shkon m\u00eb tej p\u00ebr t\u00eb pohuar nj\u00eb arom\u00eb tjet\u00ebr, k\u00ebsaj radhe t\u00eb keqe. Nd\u00ebrkoh\u00eb q\u00eb nuk \u00ebsht\u00eb e mundur q\u00eb t\u00eb dy k\u00ebto propozime t\u00eb jen\u00eb t\u00eb v\u00ebrtet\u00eb \u2013 pasi kund\u00ebrmimi i mir\u00eb dhe i keq anulojn\u00eb nj\u00ebri-tjetrin \u2013 \u00ebsht\u00eb e mundur q\u00eb t\u00eb dy t\u00eb jen\u00eb t\u00eb rrem\u00eb \u2013 pasi asnj\u00ebri nuk merr parasysh nj\u00eb mund\u00ebsi tjet\u00ebr, q\u00eb trupat mund t\u00eb jen\u00eb pa arom\u00eb.<\/span><\/p>

P\u00ebr ta ilustruar k\u00ebt\u00eb pik\u00eb logjike ndryshe, mund t\u00eb v\u00ebm\u00eb re se \u00ebsht\u00eb struktura e kund\u00ebrshtis\u00eb s\u00eb kund\u00ebrt q\u00eb prodhon shakan\u00eb \u201cKur ndalove s\u00eb rrahuri gruan t\u00ebnde?\u201d Forma e pyetjes, nd\u00ebrsa duket se i lejon t\u00eb adresuarit t\u00eb jap\u00eb \u00e7far\u00ebdo p\u00ebrgjigje q\u00eb t\u00eb doj\u00eb, n\u00eb fakt i lejon vet\u00ebm t\u00eb zgjedh\u00eb midis t\u00eb kund\u00ebrtave. Nuk i lejon atij t\u00eb mohoj\u00eb akuz\u00ebn e n\u00ebnkuptuar n\u00eb pyetje.<\/span><\/p>

Kanti i shmanget ng\u00ebr\u00e7it skeptik duke refuzuar t\u00eb p\u00ebrgjigjet ndaj pyetjes \u201cA \u00ebsht\u00eb bota e fundme apo e pafundme?\u201d dhe, n\u00eb vend t\u00eb k\u00ebsaj, mohon supozimin implicit brenda pyetjes: q\u00eb bota <\/span>\u00ebsht\u00eb<\/span><\/i>. P\u00ebr sa koh\u00eb q\u00eb dikush supozon se bota ekziston, teza dhe antiteza e antinomis\u00eb kozmologjike duhet t\u00eb konsiderohen si kontradiktore, si alternativa q\u00eb p\u00ebrjashtojn\u00eb dhe shterojn\u00eb nj\u00ebra-tjetr\u00ebn. K\u00ebshtu detyrohesh t\u00eb zgjedh\u00ebsh. Por pasiq\u00eb ky supozim tregohet se \u00ebsht\u00eb i pabazuar, asnj\u00ebra alternativ\u00eb nuk ka nevoj\u00eb t\u00eb merret si e v\u00ebrtet\u00eb; nuk \u00ebsht\u00eb m\u00eb e domosdoshme t\u00eb b\u00ebhet nj\u00eb zgjedhje. Zgjidhja e k\u00ebsaj antinomie, pra, q\u00ebndron n\u00eb demonstrimin e pik\u00ebrisht inkoherenc\u00ebs s\u00eb k\u00ebtij supozimi, t\u00eb <\/span>pamund\u00ebsis\u00eb absolute<\/span><\/i> (fjal\u00ebt e Kantit) t\u00eb ekzistenc\u00ebs s\u00eb bot\u00ebs. Kjo b\u00ebhet duke treguar se bota \u00ebsht\u00eb nj\u00eb koncept vet\u00ebkund\u00ebrth\u00ebn\u00ebs, q\u00eb totaliteti absolut i nj\u00eb progresioni pa mbarim \u00ebsht\u00eb i pakonceptuesh\u00ebm, me p\u00ebrkufizim.<\/span><\/span><\/p>

Si k\u00ebshtu? N\u00ebse bota \u00ebsht\u00eb objekt p\u00ebrvoje, si\u00e7 supozojn\u00eb ata q\u00eb jan\u00eb kaq t\u00eb paduruar p\u00ebr t\u00eb p\u00ebrcaktuar madh\u00ebsin\u00eb e saj, at\u00ebher\u00eb kushtet e mund\u00ebsis\u00eb s\u00eb p\u00ebrvoj\u00ebs duhet t\u00eb p\u00ebrmbushen n\u00eb konceptimin e saj. K\u00ebshtu, falimentimi esencial i ides\u00eb s\u00eb bot\u00ebs do t\u00eb b\u00ebhet i duksh\u00ebm nga demonstrimi i paaft\u00ebsis\u00eb s\u00eb saj p\u00ebr t\u00eb p\u00ebrmbushur k\u00ebto kushte formale. K\u00ebto kushte specifikojn\u00eb se nj\u00eb objekt i mundsh\u00ebm i p\u00ebrvoj\u00ebs duhet t\u00eb jet\u00eb i gjendsh\u00ebm p\u00ebrmes nj\u00eb progresioni ose regresioni t\u00eb fenomeneve n\u00eb koh\u00eb dhe hap\u00ebsir\u00eb. Koncepti i nj\u00eb totaliteti absolut t\u00eb fenomeneve, megjithat\u00eb, p\u00ebrjashton mund\u00ebsin\u00eb e nj\u00eb <\/span>hap pas hapi<\/span><\/i>, e nj\u00eb <\/span>sekuencimi<\/span><\/i> t\u00eb till\u00eb sepse ai \u00ebsht\u00eb i rroksh\u00ebm vet\u00ebm si <\/span>nj\u00ebkoh\u00ebsi<\/span><\/i> e fenomeneve. Rregulli i arsyes q\u00eb lyp prej nesh t\u00eb hetojm\u00eb kushtet shkelet k\u00ebsisoj prej konceptimit t\u00eb p\u00ebrmbushjes totale t\u00eb rregullit, pra, nga konceptimi i bot\u00ebs. Respektimi i rregullit dhe p\u00ebrmbushja e plot\u00eb e rregullit jan\u00eb, si\u00e7 rezulton, antinomike. Bota \u00ebsht\u00eb nj\u00eb objekt q\u00eb shkat\u00ebrron mjetet p\u00ebr ta gjetur at\u00eb; p\u00ebr k\u00ebt\u00eb arsye \u00ebsht\u00eb jo-legjitime ta quash fare objekt. Nj\u00eb univers fenomenesh \u00ebsht\u00eb nj\u00eb kontradikt\u00eb e v\u00ebrtet\u00eb n\u00eb terma; <\/span>bota nuk mund t\u00eb ekzistoj\u00eb dhe nuk ekziston<\/span><\/i>.<\/span><\/span><\/p>

Pasi ka demonstruar pamund\u00ebsin\u00eb e ekzistenc\u00ebs s\u00eb bot\u00ebs, Kanti mund t\u00eb hedh\u00eb posht\u00eb t\u00eb dyja deklaratat, si tez\u00ebn ashtu edhe antitez\u00ebn. Kjo \u00ebsht\u00eb nj\u00ebmend ajo q\u00eb ai e b\u00ebn kur e pohon zgjidhjen e tij dy her\u00eb, nj\u00eb her\u00eb n\u00eb form\u00eb mohore dhe nj\u00eb her\u00eb n\u00eb form\u00eb pohore. \u201cBota nuk ka fillim n\u00eb koh\u00eb dhe as kufi absolut n\u00eb hap\u00ebsir\u00eb,\u201d \u00ebsht\u00eb zgjidhja negative; ajo mohon tez\u00ebn pa shkuar m\u00eb tej, pa b\u00ebr\u00eb nj\u00eb kund\u00ebrpohim, si\u00e7 b\u00ebn antiteza. Nuk mund t\u00eb ket\u00eb kufi p\u00ebr fenomenet n\u00eb sfer\u00ebn e fenomeneve, pasi kjo do t\u00eb lypte ekzistenc\u00ebn e nj\u00eb fenomeni t\u00eb nj\u00eb lloji t\u00eb jasht\u00ebzakonsh\u00ebm, nj\u00eb q\u00eb nuk \u00ebsht\u00eb nga ana e tij i kusht\u00ebzuar dhe q\u00eb do t\u00eb na lejonte t\u00eb ndalonim regresin ton\u00eb, ose nj\u00eb fenomen q\u00eb nuk do t\u00eb merrte trajt\u00eb fenomenale, pra q\u00eb do t\u00eb ishte i zbraz\u00ebt: ose nj\u00eb hap\u00ebsir\u00eb ose koh\u00eb boshe. Por qart\u00ebsisht k\u00ebto kontradikta me veten nuk pranojn\u00eb asnj\u00eb mund\u00ebsi reale. Nuk ka fenomen q\u00eb \u00ebsht\u00eb i lir\u00eb prej rregullave t\u00eb arsyes q\u00eb t\u00eb vetme i b\u00ebjn\u00eb fenomenet objekte t\u00eb p\u00ebrvoj\u00ebs son\u00eb. Ose, <\/span>nuk ka fenomen q\u00eb t\u00eb mos jet\u00eb objekt i mundsh\u00ebm<\/span><\/i> p\u00ebrvoje <\/span><\/i>(ose q\u00eb nuk i n\u00ebnshtrohet rregullit t\u00eb regresit): \u00ac<\/span>\u2203<\/span>x \u00ac\u03c6(x).<\/span><\/span><\/p>

Kanti mandej vazhdon duke hedhur posht\u00eb antitez\u00ebn me pohimin se \u201cregresi n\u00eb vargun e fenomeneve \u2013 si p\u00ebrcaktim i sasis\u00eb kozmike, vazhdon <\/span>indefinitum<\/span><\/i>\u201d (294). Pra, pranimi yn\u00eb i munges\u00ebs s\u00eb nj\u00eb kufiri p\u00ebr bashk\u00ebsin\u00eb e fenomeneve nuk na detyron t\u00eb mbajm\u00eb pozicionin antitetik \u2013 q\u00eb ato jan\u00eb t\u00eb <\/span>pafundme<\/span><\/i> \u2013 p\u00ebrkundrazi, na detyron t\u00eb njohim <\/span>fund\u00ebsin\u00eb<\/span><\/i> themelore t\u00eb t\u00eb gjitha fenomeneve, faktin se ato pashmangsh\u00ebm i n\u00ebnshtrohen kushteve t\u00eb koh\u00ebs e hap\u00ebsir\u00ebs dhe duhet t\u00eb hasen nj\u00eb nga nj\u00eb, pa p\u00ebrfundim, pa mund\u00ebsin\u00eb e arritjes s\u00eb nj\u00eb fundi, nj\u00eb pike ku t\u00eb gjitha fenomenet do t\u00eb ishin t\u00eb njohura. Statusi i bot\u00ebs nuk \u00ebsht\u00eb i pafund, por i pap\u00ebrcaktuar. <\/span>Jo t\u00eb gjitha fenomenet jan\u00eb objekt i mundsh\u00ebm p\u00ebrvoje<\/span><\/i>: \u00ac<\/span>\u2200<\/span>x \u03c6(x).<\/span><\/span><\/p>

Zgjidhja e ofruar nga filozofia kritike e Kantit duhet t\u00eb shprehet dy her\u00eb p\u00ebr t\u2019u mbrojtur kund\u00ebr \u00e7do keqkuptimi t\u00eb mundsh\u00ebm. Sepse deklarata e thjesht\u00eb se nuk ka kufi p\u00ebr fenomenet do t\u00eb implikonte, p\u00ebr ata t\u00eb dh\u00ebn\u00eb pas iluzioneve transhendentale, se bota \u00ebsht\u00eb e pakufijshme, nd\u00ebrsa deklarata e thjesht\u00eb se jo t\u00eb gjitha fenomenet mund t\u00eb njihen do t\u00eb implikonte se t\u00eb pakt\u00ebn nj\u00eb fenomen i shp\u00ebton p\u00ebrvoj\u00ebs son\u00eb.<\/span><\/p>

Deri tani duhet t\u00eb jet\u00eb b\u00ebr\u00eb e qart\u00eb q\u00eb formulat q\u00eb kemi prodhuar nga dy deklaratat e Kantit n\u00eb lidhje me zgjidhjen e antinomis\u00eb s\u00eb par\u00eb matematikore formalisht p\u00ebrs\u00ebritin ato q\u00eb Lacani jep p\u00ebr gruan, e cila, si bota, nuk ekziston. Por si mund t\u00eb q\u00ebndroj\u00eb kjo paralele midis gruas dhe bot\u00ebs; si mund t\u00eb flas\u00eb Lacani p\u00ebr mos-ekzistenc\u00ebn e gruas? P\u00ebrgjigjia jon\u00eb duhet t\u00eb filloj\u00eb me shpjegimin e vet\u00eb Lacanit: <\/span>\u201cP\u00ebr t\u00eb th\u00ebn\u00eb se \u201cajo ekziston\u201d, \u00ebsht\u00eb po ashtu e nevojshme t\u00eb jesh n\u00eb gjendje ta konstruktosh at\u00eb, q\u00eb do t\u00eb thot\u00eb, t\u00eb dish si t\u00eb gjesh se ku \u00ebsht\u00eb kjo ekzistenc\u00eb.\u201d<\/span><\/i>1<\/sup><\/span> Do t\u00eb jeni n\u00eb gjendje t\u00eb d\u00ebgjoni n\u00eb k\u00ebt\u00eb shpjegim intonimet kantiane, por duhet t\u00eb d\u00ebgjoni n\u00eb t\u00eb gjithashtu jehonat e Frojdit, i cili argumentonte se p\u00ebr t\u00eb gjetur nj\u00eb objekt, duhet gjithashtu t\u00eb jesh n\u00eb gjendje ta rigjesh at\u00eb. N\u00ebse gruaja nuk ekziston, kjo \u00ebsht\u00eb sepse ajo nuk mund t\u00eb rigjendet. N\u00eb k\u00ebt\u00eb pik\u00eb, riformulimi im shpjegues i th\u00ebnies jo shum\u00eb t\u00eb kuptuar t\u00eb Lacanit do t\u00eb duket po aq i err\u00ebt sa origjinali. Q\u00ebllimi im, megjithat\u00eb, \u00ebsht\u00eb t\u00eb qart\u00ebsoj k\u00ebt\u00eb shpjegim teksa vazhdoj me shpjegimin e antinomive dinamike dhe, me k\u00ebt\u00eb, t\u00eb p\u00ebrforcoj m\u00eb tutje ngrehin\u00ebn e lidhjes midis Kantit dhe psikoanaliz\u00ebs frojdiane.<\/span><\/span><\/p>

P\u00ebr momentin, le t\u00eb vazhdojm\u00eb t\u2019i kushtojm\u00eb v\u00ebmendje toneve t\u00eb kulluara kantiane t\u00eb deklarat\u00ebs s\u00eb Lacanit. Lacan padyshim argumenton se nj\u00eb koncept i gruas nuk mund t\u00eb nd\u00ebrtohet sepse detyra e shpalosjes s\u00eb plot\u00eb t\u00eb kushteve t\u00eb saj \u00ebsht\u00eb detyr\u00eb q\u00eb nuk mundet, n\u00eb t\u00eb v\u00ebrtet\u00eb, t\u00eb kryhet. Meqen\u00ebse ne jemi qenie t\u00eb fundme, t\u00eb shtr\u00ebnguar nga hap\u00ebsira dhe koha, dija jona \u00ebsht\u00eb subjekt i kushteve historike. Konceptimi yn\u00eb p\u00ebr gruan nuk mund \u201ct\u00eb parakaloj\u00eb\u201d k\u00ebto kufij dhe k\u00ebshtu nuk mund t\u00eb nd\u00ebrtoj\u00eb nj\u00eb koncept t\u00eb t\u00ebr\u00ebsis\u00eb s\u00eb gruas. Por n\u00eb \u00e7\u2019m\u00ebnyr\u00eb dallon ky pozicion kantian nga ai i artikuluar nga Butler dhe t\u00eb tjer\u00eb? A \u00ebsht\u00eb pozicioni yn\u00eb v\u00ebrtet kaq i papuqsh\u00ebm me at\u00eb q\u00eb tani shpesh i kund\u00ebrvihet \u00e7do universalizmi: nuk ka asnj\u00eb kategori t\u00eb p\u00ebrgjithshme t\u00eb gruas apo burrit, asnj\u00eb kategori t\u00eb p\u00ebrgjithshme t\u00eb subjektit; ka vet\u00ebm kategori historikisht t\u00eb posa\u00e7me t\u00eb subjekteve si t\u00eb p\u00ebrkufizuar nga diskurset e ve\u00e7anta dhe t\u00eb larmishme? Cili \u00ebsht\u00eb dallimi midis interpretimit ton\u00eb t\u00eb \u201cgruaja nuk ekziston\u201d dhe vijueses: jemi t\u00eb gabuar kur b\u00ebjm\u00eb pretendime p\u00ebr ekzistenc\u00ebn e gruas, ngase\u00a0<\/span><\/p>

kategoria e \u201cgrave\u201d \u00ebsht\u00eb normative dhe p\u00ebrjashtuese dhe thirret duke mbajtur t\u00eb paprekur p\u00ebrmasat e pash\u00ebnuara t\u00eb privilegjit t\u00eb klas\u00ebs dhe rac\u00ebs. Me fjal\u00eb t\u00eb tjera, k\u00ebmb\u00ebngulja p\u00ebr koherenc\u00ebn dhe unitetin e kategoris\u00eb s\u00eb grave ka refuzuar n\u00eb m\u00ebnyr\u00eb efektive shum\u00ebfish\u00ebsin\u00eb e nd\u00ebrthurjeve kulturore, sociale dhe politike n\u00eb t\u00eb cilat nd\u00ebrtohet gama konkrete e \u201cgrave\u201d.<\/span><\/p>

K\u00ebtu po sugjerohet q\u00eb kategoria universale e gruas kontradikton dhe kontradiktohet me pun\u00ebn aktuale q\u00eb heton dallimet klasore dhe racore midis grave meq\u00eb ato konstruktohen nga praktika t\u00eb ndryshme. Logjika e argumentit \u00ebsht\u00eb aristoteliane; dometh\u00ebn\u00eb, e koncepton universalin si term pozitiv, t\u00eb fund\u00ebm (\u201cnormativ dhe p\u00ebrjashtues\u201d) q\u00eb gjen kufirin e tij n\u00eb nj\u00eb tjet\u00ebr term pozitiv e t\u00eb fund\u00ebm (grat\u00eb partikulare ose \u201cgama konkrete e \u201cgrave\u201d\u201d). Mohimi i t\u00eb gjith\u00ebve prodhon, pra, t\u00eb ve\u00e7ant\u00ebn. D\u00ebnimi i \u201cbinarizmit t\u00eb seksit\u201d q\u00eb nd\u00ebrsehet nga ky pozicion e ngulit fort veten n\u00eb nj\u00eb logjik\u00eb binare q\u00eb i koncepton universalin dhe partikularin si mund\u00ebsi shteruese.<\/span><\/p>

Kanti kishte di\u00e7ka tjet\u00ebr n\u00eb mendje kur argumentonte se antinomit\u00eb matematikore demonstronin kufijt\u00eb e arsyes. Ai thekson \u2013 \u00e7ka vlen t\u00eb p\u00ebrs\u00ebritet \u2013 se arsyeja jon\u00eb \u00ebsht\u00eb e kufizuar sepse <\/span>procedurat e njohurive tona nuk kan\u00eb term, nuk kan\u00eb kufi; ajo q\u00eb i v\u00eb kufi arsyes \u00ebsht\u00eb mungesa e kufirit<\/span><\/i>. Kjo gjetje komprometohet \u2013 nuk konfirmohet \u2013 sa her\u00eb q\u00eb e konceptojm\u00eb jo t\u00eb gjith\u00ebn n\u00eb an\u00ebn e shtrirjes, e ekstensionit;2<\/sup><\/span> pra, sa her\u00eb q\u00eb konceptojm\u00eb mohimin e bot\u00ebs \u2013 ose t\u00eb arsyes universale me pretendimin e saj p\u00ebr t\u00eb qen\u00eb n\u00eb gjendje t\u00eb flas\u00eb p\u00ebr t\u00eb gjitha fenomenet \u2013 sikur thjesht do t\u00eb thot\u00eb q\u00eb gjith\u00e7ka q\u00eb ne mund t\u00eb njohim jan\u00eb fenomene t\u00eb fundme, t\u00eb ve\u00e7anta. Sepse n\u00eb k\u00ebt\u00eb rast, ne thjesht e furnizojm\u00eb arsyen me nj\u00eb kufi <\/span>t\u00eb jasht\u00ebm<\/span><\/i> duke supozuar nj\u00eb segment kohe, t\u00eb ardhmen, q\u00eb shtrihet matan\u00eb dhe k\u00ebshtu i shp\u00ebton arsyes. Kjo eliminon nga arsyeja kufirin e saj <\/span>t\u00eb brendsh\u00ebm<\/span><\/i>, q\u00eb \u00ebsht\u00eb gj\u00ebja e vetme q\u00eb e p\u00ebrcakton at\u00eb.<\/span><\/span><\/p>

T\u00eb rikujtojm\u00eb k\u00ebtu se Kanti mendonte se antinomia e par\u00eb jepte prov\u00eb t\u00eb t\u00ebrthort\u00eb p\u00ebr \u201cidealitetin transhendental t\u00eb fenomeneve.\u201d Ja prova, si\u00e7 e p\u00ebrmbledh Kanti:<\/span><\/p>

N\u00ebse bota \u00ebsht\u00eb nj\u00eb t\u00ebr\u00ebsi q\u00eb ekziston n\u00eb vetvete, duhet t\u00eb jet\u00eb ose e fundme ose e pafundme. Por nuk \u00ebsht\u00eb as e fundme as e pafundme \u2013 si\u00e7 \u00ebsht\u00eb treguar, nga nj\u00ebra an\u00eb prej tez\u00ebs dhe nga ana tjet\u00ebr prej antitez\u00ebs. Ndaj, bota \u2013 p\u00ebrmbajtja e t\u00eb gjitha fenomeneve \u2013 nuk \u00ebsht\u00eb nj\u00eb t\u00ebr\u00ebsi q\u00eb ekziston n\u00eb vetvete. Kjo do t\u00eb thot\u00eb se fenomenet nuk jan\u00eb asgj\u00eb pa p\u00ebrfytyrimet tona. (286)<\/span><\/p>

Logjika e Kantit do t\u00eb dukej e met\u00eb n\u00ebse mohimi i p\u00ebrfshir\u00eb n\u00eb deklarat\u00ebn e parafundit do t\u00eb merrej si <\/span>kufizim<\/span><\/i> i t\u00eb gjitha fenomeneve, ose i bot\u00ebs, n\u00eb fenomene t\u00eb ve\u00e7anta. \u00cbsht\u00eb e mundur t\u00eb arrihet n\u00eb p\u00ebrfundimin e tij vet\u00ebm n\u00ebse deklarata e parafundit merret si nj\u00eb <\/span>gjykim i pafund\u00ebm<\/span><\/i>.3&4<\/sup><\/span> Pra, k\u00ebtu nuk b\u00ebhet fjal\u00eb p\u00ebr mohim t\u00eb k\u00ebpuj\u00ebs asisoj q\u00eb \u201ct\u00eb gjitha fenomenet\u201d t\u00eb anulohen ose eliminohen plot\u00ebsisht, duke l\u00ebn\u00eb p\u00ebrplot\u00ebsuesin e saj \u2013 disa fenomene, ose fenomene t\u00eb ve\u00e7anta \u2013 t\u00eb komandojn\u00eb fush\u00ebn, por b\u00ebhet n\u00eb fakt fjal\u00eb p\u00ebr pohimin e nj\u00eb predikati negativ. \u00c7ka do t\u00eb thot\u00eb se Kanti po ngulmon q\u00eb m\u00ebnyra e vetme p\u00ebr t\u00eb shmangur antinomit\u00eb n\u00eb t\u00eb cilat ideja e bot\u00ebs na fut n\u00eb kurth \u00ebsht\u00eb t\u00eb pohojm\u00eb q\u00eb bota nuk \u00ebsht\u00eb nj\u00eb objekt i mundsh\u00ebm p\u00ebrvoje, pa u shprehur p\u00ebrtej k\u00ebsaj mbi ekzistenc\u00ebn e bot\u00ebs. Kjo e ngjiz arsyen si t\u00eb kufizuar nga asgj\u00eb p\u00ebrpos natyr\u00ebs s\u00eb saj (var\u00ebsia e saj nga ideja ve\u00e7se rregulluese e t\u00ebr\u00ebsis\u00eb), si e kufizuar <\/span>nga brenda<\/span><\/i>.<\/span><\/span><\/p>

Kjo \u00ebsht\u00eb bash pika ky\u00e7e e dallimit midis pozicionit kantian dhe atij historicist. Ose, duhet t\u00eb themi, midis pozicionit kantiano-lakanian dhe atij historicist, pasi Lacani merr p\u00ebrsip\u00ebr nj\u00eb q\u00ebndrim t\u00eb ngjash\u00ebm p\u00ebr sa i p\u00ebrket gruas. Kur ai thot\u00eb \u201cGruaja \u00ebsht\u00eb jo gjith\u00e7ka,\u201d ai k\u00ebrkon q\u00eb ta lexojm\u00eb k\u00ebt\u00eb deklarat\u00eb si nj\u00eb <\/span>gjykim t\u00eb pafund\u00ebm<\/span><\/i>. K\u00ebshtu, nd\u00ebrsa ai v\u00ebrtet pohon, si\u00e7 lexuesit e tij shpesh kan\u00eb mbetur t\u00eb tmerruar, se ideja e gruas \u00ebsht\u00eb nj\u00eb kontradikt\u00eb e arsyes dhe q\u00eb ajo p\u00ebr rrjedhoj\u00eb nuk ekziston, ai gjithashtu pohon, dhe kjo nuk \u00ebsht\u00eb v\u00ebrejtur po aq leht\u00eb, se ekzistenca e saj <\/span>nuk mund<\/span><\/i> t\u00eb kontradiktohet nga arsyeja \u2013 as, sigurisht, nuk mund t\u00eb konfirmohet. Me fjal\u00eb t\u00eb tjera, ai l\u00eb t\u00eb hapur mund\u00ebsin\u00eb e ekzistenc\u00ebs s\u00eb di\u00e7kaje \u2013 nj\u00eb <\/span>jouissance<\/span><\/i> fem\u00ebrore \u2013 q\u00eb \u00ebsht\u00eb e pagjendshme n\u00eb p\u00ebrvoj\u00eb, q\u00eb nuk mund t\u00eb thuhet, pra, t\u00eb ekzistoj\u00eb n\u00eb rendin simbolik. Eks-sistenca5<\/sup><\/span> e gruas jo vet\u00ebm q\u00eb <\/span>nuk<\/span><\/i> mohohet, por nuk \u00ebsht\u00eb as e d\u00ebnueshme si nocion \u201cnormativ dhe p\u00ebrjashtues\u201d; p\u00ebrkundrazi, pozicioni lakanian argumenton se vet\u00ebm duke refuzuar ta mohojm\u00eb \u2013 ose ta konfirmojm\u00eb \u2013 ekzistenc\u00ebn e saj, mund t\u00eb shmanget mendimi \u201cnormativ dhe p\u00ebrjashtues\u201d. Pra, vet\u00ebm duke pranuar q\u00eb nj\u00eb koncept i gruas <\/span>nuk mund<\/span><\/i> t\u00eb ekzistoj\u00eb \u2013 q\u00eb \u00ebsht\u00eb strukturalisht i pamundur brenda rendit simbolik \u2013 mund t\u00eb sfidohet \u00e7do konstruksion historik i saj. Sepse, n\u00eb fund t\u00eb fundit, asgj\u00eb nuk i ndalon k\u00ebto konstruksione historike t\u00eb pohojn\u00eb t\u00eb v\u00ebrtet\u00ebn e tyre universale; d\u00ebshmoni pohimin historik q\u00eb nj\u00eb kategori e p\u00ebrgjithshme, trans-historike e gruas <\/span>nuk ekziston<\/span><\/i>. E v\u00ebrteta e k\u00ebtij pohimi thjesht nuk \u00ebsht\u00eb e disponueshme p\u00ebr nj\u00eb subjekt historik.<\/span><\/span><\/p>

Le t\u00eb jemi t\u00eb qart\u00eb se nj\u00eb nga pasojat e argumentit lakanian \u00ebsht\u00eb se edhe ai, si historicizmi, v\u00eb n\u00eb pik\u00ebpyetje mbledhshm\u00ebrin\u00eb e grave n\u00eb nj\u00eb t\u00ebr\u00ebsi. K\u00ebshtu, edhe ky pozicion e konsideron problematike \u00e7do p\u00ebrpjekje p\u00ebr nj\u00eb politik\u00eb koalicioni. Por pangjash\u00ebm me historicist\u00ebt, Lacani e sheh mbledhshm\u00ebrin\u00eb e grave si t\u00eb v\u00ebn\u00eb n\u00eb rrezik jo nga p\u00ebrplasjet e jashtme t\u00eb p\u00ebrkufizimeve t\u00eb ndryshme, por nga kufiri i brendsh\u00ebm i secilit dhe \u00e7do p\u00ebrkufizimi, q\u00eb d\u00ebshtojn\u00eb disi ta \u201cp\u00ebrfshijn\u00eb\u201d gruan. Pozicioni i Lacanit i \u00e7elet\u00a0 nj\u00eb p\u00ebrtej\u00ebsie q\u00eb \u00ebsht\u00eb e pamundur t\u00eb konfirmohet ose t\u00eb mohohet.<\/span><\/p>

Duke gjykuar nga poterja feministe q\u00eb i v\u00ebrsillet referenc\u00ebs ndaj k\u00ebsaj p\u00ebrtej\u00ebsie, mund t\u00eb supozojm\u00eb me siguri se k\u00ebrkon shpjegim dhe mbrojtje t\u00eb m\u00ebtejshme. Shpesh \u00ebsht\u00eb marr\u00eb si nj\u00eb tjet\u00ebr zbritje e gruas jasht\u00eb gjuh\u00ebs dhe rendit shoq\u00ebror, nj\u00eb tjet\u00ebr p\u00ebrpjekje p\u00ebr ta d\u00ebbuar at\u00eb n\u00eb ndonj\u00eb \u201ckontinent t\u00eb err\u00ebt\u201d (a thua se \u00ebsht\u00eb gjetur ndonj\u00ebher\u00eb ndonj\u00eb form\u00eb jete q\u00eb mbijeton brenda strukturave t\u00eb vdekura t\u00eb gjuh\u00ebs!). Prandaj, duhet t\u00eb jemi m\u00eb t\u00eb shkoqur rreth asaj se \u00e7far\u00eb kuptohet me \u201cd\u00ebshtim i simbolikut\u201d n\u00eb lidhje me gruan, \u00e7far\u00eb sinjalizohet nga gjykimi i pafund\u00ebm. Simboliku d\u00ebshton t\u00eb konstituoj\u00eb jo <\/span>realitetin<\/span><\/i> por, m\u00eb posa\u00e7\u00ebrisht, <\/span>ekzistenc\u00ebn<\/span><\/i> e gruas. P\u00ebr t\u00eb qen\u00eb m\u00eb t\u00eb sakt\u00eb: \u00e7ka d\u00ebshton, ajo q\u00eb b\u00ebhet e pamundur, \u00ebsht\u00eb dh\u00ebnia e nj\u00eb gjykimi t\u00eb ekzistenc\u00ebs. P\u00ebr sa koh\u00eb q\u00eb mund t\u00eb demonstrohet se bota ose gruaja nuk mund t\u00eb formojn\u00eb nj\u00eb t\u00ebr\u00ebsi, nj\u00eb univers \u2013 q\u00eb do t\u00eb thot\u00eb, se nuk ka kufi p\u00ebr fenomenet e gjuh\u00ebs, nuk ka fenomen q\u00eb nuk \u00ebsht\u00eb objekt i p\u00ebrvoj\u00ebs, asnj\u00eb shenjues q\u00eb vlera e tij nuk varet nga nj\u00eb tjet\u00ebr \u2013 at\u00ebher\u00eb mund\u00ebsia p\u00ebr t\u00eb gjykuar n\u00ebse k\u00ebto fenomene ose k\u00ebta shenjues na japin apo jo informacion rreth nj\u00eb realiteti t\u00eb pavarur nga ne zhduket. P\u00ebr t\u00eb qen\u00eb n\u00eb gjendje t\u00eb deklarosh se nj\u00eb gj\u00eb ekziston, \u00ebsht\u00eb gjithashtu e nevojshme t\u00eb jesh n\u00eb gjendje t\u00eb konkludosh tjet\u00ebrsoj \u2013 se nuk ekziston. Por si \u00ebsht\u00eb i mundur ky gjykim i dyt\u00eb, negativ, n\u00ebse nuk ka fenomen q\u00eb nuk \u00ebsht\u00eb objekt i p\u00ebrvoj\u00ebs son\u00eb, pra, n\u00ebse nuk ka metafenomene q\u00eb i shp\u00ebtojn\u00eb p\u00ebrvoj\u00ebs son\u00eb dhe k\u00ebshtu q\u00eb do t\u00eb ishin n\u00eb gjendje t\u00eb sfidoj\u00eb vlefshm\u00ebrin\u00eb e atyre q\u00eb nuk i shp\u00ebtojn\u00eb [p\u00ebrvoj\u00ebs]? Mungesa e nj\u00eb kufiri p\u00ebr fenomenet (dhe p\u00ebr shenjuesit) parandalon pik\u00ebrisht k\u00ebt\u00eb: nj\u00eb metagjuh\u00eb, pa t\u00eb cil\u00ebn jemi t\u00eb kufizuar n\u00eb pohime t\u00eb pambarimta, dometh\u00ebn\u00eb, t\u00eb pohojm\u00eb parreshtur \u2013 dhe pa qen\u00eb n\u00eb gjendje t\u00eb mohojm\u00eb ndonj\u00ebrin \u2013 vargjet kontingjente t\u00eb fenomeneve q\u00eb na paraqiten. Si\u00e7 tha Frojdi p\u00ebr pavet\u00ebdijen, nuk ka \u201cjo\u201d atje ku nuk \u00ebsht\u00eb i mundur asnj\u00eb kufi. Dhe si me pavet\u00ebdijen, k\u00ebshtu edhe k\u00ebtu, kontradikta medoemos injorohet, meqen\u00ebse gjith\u00e7ka duhet t\u00eb konsiderohet po aq e v\u00ebrtet\u00eb. Nuk ka mjete t\u00eb disponueshme p\u00ebr t\u00eb eliminuar inkonsistenc\u00ebn atje ku asgj\u00eb nuk mund t\u00eb gjykohet e pav\u00ebrtet\u00eb.<\/span><\/span><\/p>

K\u00ebshtu, nd\u00ebrsa feminist\u00ebt historicist\u00eb aktualisht propozojn\u00eb q\u00eb ne ta konsiderojm\u00eb agregimin e \u201cpozicioneve fem\u00ebrore t\u00eb subjektit\u201d si zgjidhjen p\u00ebr \u201cenigm\u00ebn e feminitetit,\u201d pra, q\u00eb t\u00eb pranojm\u00eb <\/span>dallimet<\/span><\/i> n\u00eb k\u00ebto konstrukte t\u00eb ndryshme t\u00eb gruas dhe mosnevoj\u00ebn e marr\u00ebdh\u00ebnies s\u00eb tyre me nj\u00ebra-tjetr\u00ebn n\u00eb m\u00ebnyr\u00eb q\u00eb m\u00eb n\u00eb fund t\u00eb prehim n\u00eb paqe pyetjen se \u00e7far\u00eb \u00ebsht\u00eb nj\u00eb grua, Lacani propozon q\u00eb kjo \u201czgjidhje\u201d \u00ebsht\u00eb nj\u00eb e dh\u00ebn\u00eb q\u00eb ka nevoj\u00eb t\u00eb shpjegohet. <\/span>Pse<\/span><\/i> k\u00ebshtu \u2013 Lacani k\u00ebrkon nga ne q\u00eb t\u00eb mos k\u00ebnaqemi me vrojtimin e t\u00eb prehemi aty, por t\u00eb pyesim m\u00eb tej \u2013 <\/span>p\u00ebrse<\/span><\/i> qenka k\u00ebshtu q\u00eb gruaja nuk formon nj\u00eb t\u00ebr\u00ebsi? Pse ndodh q\u00eb ne duhet t\u00eb shohim n\u00eb konstruktet diskursive t\u00eb grave nj\u00eb seri dallimesh dhe kurr\u00eb t\u00eb mos hasim nd\u00ebr to gruan si t\u00eb till\u00eb? Lacani p\u00ebrgjigjet se gruaja \u00ebsht\u00eb jo e t\u00ebr\u00eb, jo nj\u00eb t\u00ebr\u00ebsi, sepse i mungon nj\u00eb kufi, me t\u00eb cil\u00ebn ai do t\u00eb thot\u00eb se ajo nuk e han k\u00ebrc\u00ebnimin e kastrimit; \u201cjo\u201d-ja e mish\u00ebruar n\u00eb k\u00ebt\u00eb k\u00ebrc\u00ebnim nuk funksionon p\u00ebr t\u00eb. Por kjo mund t\u00eb na shpjer\u00eb n\u00eb rrug\u00eb t\u00eb gabuar, sepse edhe pse \u00ebsht\u00eb e v\u00ebrtet\u00eb q\u00eb k\u00ebrc\u00ebnimi nuk ka ndikim mbi gruan, \u00ebsht\u00eb thelb\u00ebsore t\u00eb theksojm\u00eb se gruaja \u00ebsht\u00eb pasoja dhe jo shkaku i mosfunksionimit t\u00eb mohimit. Ajo \u00ebsht\u00eb d\u00ebshtimi i kufirit, jo shkaku i d\u00ebshtimit.<\/span><\/span><\/p>

N\u00eb p\u00ebrmbledhje, gruaja \u00ebsht\u00eb aty ku nuk ka ndonj\u00eb kufi q\u00eb t\u00eb nd\u00ebrhyj\u00eb p\u00ebr t\u00eb frenuar shpalosjen progresive t\u00eb shenjuesve, ku, pra, nj\u00eb gjykim i ekzistenc\u00ebs b\u00ebhet i pamundur. Kjo do t\u00eb thot\u00eb se gjith\u00e7ka mundet q\u00eb t\u00eb thuhet dhe [n\u00eb fakt] thuhet p\u00ebr t\u00eb, por q\u00eb asgj\u00eb nga k\u00ebto q\u00eb thuhen nuk i n\u00ebnshtrohet \u201ctestimit t\u00eb realitetit\u201d \u2013 asnj\u00ebra nga ato q\u00eb thuhen nuk p\u00ebrb\u00ebn konfirmim apo mohim t\u00eb ekzistenc\u00ebs s\u00eb saj, e cila k\u00ebshtu i firon \u00e7do artikulimi simbolik. Marr\u00ebdh\u00ebnia e gruas me simbolikun dhe funksionin fallik nd\u00ebrlikohet n\u00eb m\u00ebnyr\u00eb t\u00eb konsiderueshme nga ky argument. Sepse \u00ebsht\u00eb pik\u00ebrisht ngase ajo \u00ebsht\u00eb krejt\u00ebsisht \u2013 dometh\u00ebn\u00eb, pa kufi \u2013 e brendashkruar n\u00eb regjistrin simbolik, q\u00eb ajo \u00ebsht\u00eb, n\u00eb nj\u00ebfar\u00eb kuptimi, plot\u00ebsisht jasht\u00eb tij, q\u00eb do t\u00eb thot\u00eb se \u00e7\u00ebshtja e ekzistenc\u00ebs s\u00eb saj \u00ebsht\u00eb absolutisht e pavendimt\u00eb brenda tij.<\/span><\/p>

Prej k\u00ebsaj jemi t\u00eb detyruar t\u00eb pranojm\u00eb se gruaja \u00ebsht\u00eb p\u00ebrnj\u00ebmend produkt i simbolikut. Por duhet gjithashtu t\u00eb pranojm\u00eb se duke e prodhuar at\u00eb, simboliku nuk funksionon n\u00eb m\u00ebnyr\u00ebn q\u00eb jemi m\u00ebsuar t\u00eb mendojm\u00eb. Zakonisht, ne e pandehim simbolikun si sinonim, n\u00eb terma lakanian\u00eb, me Tjetrin. Tjetri [i madh] \u00ebsht\u00eb, megjithat\u00eb, me p\u00ebrkufizim ai q\u00eb garanton konsistenc\u00ebn ton\u00eb dhe, si\u00e7 e pam\u00eb, nuk ka garanci t\u00eb till\u00eb kur b\u00ebhet fjal\u00eb p\u00ebr gruan. Ajo, ose simboliku q\u00eb e nd\u00ebrton at\u00eb, \u00ebsht\u00eb p\u00ebrplot mosp\u00ebrputhje e inkonsistenca. Kjo na shpie k\u00ebsisoj n\u00eb p\u00ebrfundimin se gruaja \u00ebsht\u00eb produkt i nj\u00eb \u201csimboliku pa nj\u00eb Tjet\u00ebr\u201d. P\u00ebr k\u00ebt\u00eb entitet t\u00eb ngjizur rishtazi, Lacani, n\u00eb shkrimet e tij t\u00eb fundit, krijoi termin <\/span>lalangue<\/span><\/i>. Gruaja \u00ebsht\u00eb produkt i <\/span>lalangue<\/span><\/i>.6<\/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
\n\t\t\t\t\t\t\t
\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 par\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 (I)\u00a0<\/b><\/a><\/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 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><\/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 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><\/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>Lacan, <\/span>Encore<\/span><\/i>, fq. 94.<\/span><\/span><\/p>

2. <\/span><\/span>Ibid.: \u201cNuk \u00ebsht\u00eb n\u00eb an\u00ebn e shtrirjes q\u00eb duhet ta marrim jo-t\u00eb-gjith\u00ebn.\u201d<\/span><\/p>

3. <\/span><\/span>P\u00ebr nj\u00eb diskutim t\u00eb shk\u00eblqyer t\u00eb marr\u00ebdh\u00ebnies s\u00eb nocionit t\u00eb Kantit p\u00ebr gjykimin pafund\u00ebm me konfliktin e dy antinomive t\u00eb para, shih Monique David-Menard, <\/span>La Jolie dans la raison pure<\/span><\/i> (Paris: Vrin, 1990), fq. 33 n.<\/span><\/span><\/p>

4. \u00a0(Sh\u00ebnim i p\u00ebrkth.) Nj\u00eb gjykim i pafund\u00ebm, i quajtur gjithashtu gjykim kufizues ose i pap\u00ebrcaktuar, \u00ebsht\u00eb nj\u00eb lloj gjykimi n\u00eb logjik\u00ebn tradicionale q\u00eb dallon nga nj\u00eb gjykim pozitiv n\u00eb at\u00eb se p\u00ebrmban nj\u00eb operator mohimi dhe nga nj\u00eb gjykim (i thjesht\u00eb) mohues n\u00eb at\u00eb se mohimi nuk bie mbi k\u00ebpuj\u00ebn q\u00eb lidh subjektin me predikatin, por mbi vet\u00eb predikatin. K\u00ebshtu nj\u00eb gjykim i pafund\u00ebm pohon nj\u00eb jo-predikat. Gjykimet e pafundme g\u00ebzojn\u00eb nj\u00eb status goxha polemik n\u00eb logjik\u00ebn tradicionale, por kan\u00eb marr\u00eb r\u00ebnd\u00ebsi duke u ngritur n\u00eb pozicion t\u00eb tret\u00eb n\u00eb mes t\u00eb cil\u00ebsive t\u00eb gjykimit n\u00eb tabel\u00ebn e formave t\u00eb gjykimit n\u00eb Kritik\u00ebn e arsyes s\u00eb kulluar<\/i> t\u00eb Kantit. <\/span><\/span><\/p>

5. (Sh\u00ebnim i p\u00ebrkth.) Etimologjikisht fjala ekzistenc\u00eb nga ex<\/i> dhe sistere<\/i>, n\u00eb vija t\u00eb trasha jasht\u00eb-q\u00ebndron. Ja si e shpjegon Bruce Fink: \u201cSubjektiviteti njer\u00ebzor ose ajo q\u00eb e quajm\u00eb ekzistenc\u00eb p\u00ebrfshin k\u00ebt\u00eb proces t\u00eb vazhduesh\u00ebm t\u00eb projektimit t\u00eb vetes jasht\u00eb n\u00eb bot\u00eb dhe n\u00eb t\u00eb ardhmen. P\u00ebr Heidegger-in, pra, nd\u00ebrgjegjia njer\u00ebzore nuk \u00ebsht\u00eb nj\u00eb bot\u00eb e brendshme mendimesh dhe imazhesh, por nj\u00eb proces i vazhduesh\u00ebm i projektimit jasht\u00eb, ose t\u00eb asaj q\u00eb ai e quajti \u201cek-sistence\u201d. Tjetri (i madh) besohet se p\u00ebrjeton nj\u00eb lloj t\u00eb jouissance<\/i>-s p\u00ebrtej p\u00ebrvoj\u00ebs son\u00eb. Pika e r\u00ebnd\u00ebsishme k\u00ebtu \u00ebsht\u00eb se kjo jouissance<\/i> e pad\u00ebshtueshme nuk ekziston: Ajo insiston si nj\u00eb ideal, nj\u00eb ide, nj\u00eb mund\u00ebsi q\u00eb mendimi na lejon t\u00eb p\u00ebrfytyrojm\u00eb. N\u00eb terminologjin\u00eb e Lacanit, ajo \u201ceks-siston\u201d: ajo persiston dhe b\u00ebn q\u00eb pretendimet e saj t\u00eb ndihen me nj\u00ebfar\u00eb insistimi nga jasht\u00eb, si t\u00eb thuash. Jasht\u00eb n\u00eb kuptimin q\u00eb nuk \u00ebsht\u00eb nj\u00eb tek\u00eb, \u201cLe ta b\u00ebjm\u00eb prap\u00eb!\u201d por, m\u00eb tep\u00ebr, \u201cA nuk ka di\u00e7ka tjet\u00ebr q\u00eb do mund t\u00eb b\u00ebje, di\u00e7ka ndryshe q\u00eb do mund t\u00eb provoje?\u201d\u201d\u00a0<\/span><\/p>

6. <\/span>(Sh\u00ebnim i p\u00ebrkth.) <\/span>Lalangue<\/span><\/i> \u00ebsht\u00eb nj\u00eb term i krijuar nga Jacques Lacan q\u00eb p\u00ebrshenjon aspektin e pap\u00ebrpunuar dhe material t\u00eb gjuh\u00ebs, q\u00eb p\u00ebrfshin tingujt, ritmet dhe m\u00ebnyrat individuale t\u00eb t\u00eb folurit, si dhe kombinimet e mundshme potenciale te tyre, t\u00eb cilat jan\u00eb t\u00eb mbushura me kuptime personale dhe t\u00eb pavet\u00ebdijshme. Nj\u00eb m\u00ebnyr\u00eb tjet\u00ebr p\u00ebr ta p\u00ebrshkruar \u00ebsht\u00eb t\u00eb thuash q\u00eb vet\u00eb Tjetri i rendit simbolik q\u00eb supozohej t\u00eb m\u00eb garantonte konsistenc\u00ebn e qenies \u00ebsht\u00eb nga ana e vet inkonsistent. P\u00ebr m\u00eb shum\u00eb rreth k\u00ebtij nocioni shih Mladen Dolar, <\/span>Thashethemet, p\u00ebrgojimet dhe \u00e7\u00ebshtje t\u00eb ngjashme<\/span><\/i>, botim i Pika pa Sip\u00ebrfaqe, Tiran\u00eb, 2023\u00a0<\/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>\u00a0Sasha Matveeva<\/a> n\u00eb<\/span>\u00a0Unsplash<\/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":"

Ne nuk do ta fillojm\u00eb leximin ton\u00eb, si\u00e7 \u00ebsht\u00eb b\u00ebr\u00eb zakon, nga e majta, por p\u00ebrkundrazi nga e djathta, ose ana fem\u00ebrore e formulave. N\u00eb kund\u00ebrshtim me paragjykimin mjaft t\u00eb zakonsh\u00ebm se psikoanaliza e nd\u00ebrton gruan si t\u00eb dor\u00ebs s\u00eb dyt\u00eb, si ve\u00e7 modifikim t\u00eb burrit, i termit primar, k\u00ebto formula sugjerojn\u00eb se ekziston nj\u00ebfar\u00eb p\u00ebrpar\u00ebsie e an\u00ebs s\u00eb djatht\u00eb. Ky lexim i formulave \u00ebsht\u00eb n\u00eb p\u00ebrputhje me privilegjin q\u00eb u jepet antinomive matematikore nga Kanti, i cili jo vet\u00ebm q\u00eb merret me to i pari, por gjithashtu i jep sintez\u00ebs matematikore nj\u00eb lloj sigurie m\u00eb t\u00eb menj\u00ebhershme se homologut t\u00eb saj dinamik…<\/p>","protected":false},"author":2,"featured_media":23811,"comment_status":"open","ping_status":"open","sticky":false,"template":"elementor_header_footer","format":"standard","meta":{"episode_type":"","audio_file":"","podmotor_file_id":"","podmotor_episode_id":"","cover_image":"","cover_image_id":"","duration":"","filesize":"","filesize_raw":"","date_recorded":"","explicit":"","block":"","ocean_post_layout":"","ocean_both_sidebars_style":"","ocean_both_sidebars_content_width":0,"ocean_both_sidebars_sidebars_width":0,"ocean_sidebar":"ocs-kendveshtrim-category-post-sidebar","ocean_second_sidebar":"0","ocean_disable_margins":"enable","ocean_add_body_class":"","ocean_shortcode_before_top_bar":"","ocean_shortcode_after_top_bar":"","ocean_shortcode_before_header":"","ocean_shortcode_after_header":"","ocean_has_shortcode":"","ocean_shortcode_after_title":"","ocean_shortcode_before_footer_widgets":"","ocean_shortcode_after_footer_widgets":"","ocean_shortcode_before_footer_bottom":"","ocean_shortcode_after_footer_bottom":"","ocean_display_top_bar":"default","ocean_display_header":"default","ocean_header_style":"","ocean_center_header_left_menu":"0","ocean_custom_header_template":"0","ocean_custom_logo":0,"ocean_custom_retina_logo":0,"ocean_custom_logo_max_width":0,"ocean_custom_logo_tablet_max_width":0,"ocean_custom_logo_mobile_max_width":0,"ocean_custom_logo_max_height":0,"ocean_custom_logo_tablet_max_height":0,"ocean_custom_logo_mobile_max_height":0,"ocean_header_custom_menu":"0","ocean_menu_typo_font_family":"0","ocean_menu_typo_font_subset":"","ocean_menu_typo_font_size":0,"ocean_menu_typo_font_size_tablet":0,"ocean_menu_typo_font_size_mobile":0,"ocean_menu_typo_font_size_unit":"px","ocean_menu_typo_font_weight":"","ocean_menu_typo_font_weight_tablet":"","ocean_menu_typo_font_weight_mobile":"","ocean_menu_typo_transform":"","ocean_menu_typo_transform_tablet":"","ocean_menu_typo_transform_mobile":"","ocean_menu_typo_line_height":0,"ocean_menu_typo_line_height_tablet":0,"ocean_menu_typo_line_height_mobile":0,"ocean_menu_typo_line_height_unit":"","ocean_menu_typo_spacing":0,"ocean_menu_typo_spacing_tablet":0,"ocean_menu_typo_spacing_mobile":0,"ocean_menu_typo_spacing_unit":"","ocean_menu_link_color":"","ocean_menu_link_color_hover":"","ocean_menu_link_color_active":"","ocean_menu_link_background":"","ocean_menu_link_hover_background":"","ocean_menu_link_active_background":"","ocean_menu_social_links_bg":"","ocean_menu_social_hover_links_bg":"","ocean_menu_social_links_color":"","ocean_menu_social_hover_links_color":"","ocean_disable_title":"default","ocean_disable_heading":"on","ocean_post_title":"","ocean_post_subheading":"","ocean_post_title_style":"","ocean_post_title_background_color":"","ocean_post_title_background":0,"ocean_post_title_bg_image_position":"","ocean_post_title_bg_image_attachment":"","ocean_post_title_bg_image_repeat":"","ocean_post_title_bg_image_size":"","ocean_post_title_height":0,"ocean_post_title_bg_overlay":0.5,"ocean_post_title_bg_overlay_color":"","ocean_disable_breadcrumbs":"default","ocean_breadcrumbs_color":"","ocean_breadcrumbs_separator_color":"","ocean_breadcrumbs_links_color":"","ocean_breadcrumbs_links_hover_color":"","ocean_display_footer_widgets":"default","ocean_display_footer_bottom":"default","ocean_custom_footer_template":"0","ocean_post_oembed":"","ocean_post_self_hosted_media":"","ocean_post_video_embed":"","ocean_link_format":"","ocean_link_format_target":"self","ocean_quote_format":"","ocean_quote_format_link":"post","ocean_gallery_link_images":"off","ocean_gallery_id":[],"footnotes":""},"categories":[5,4,829],"tags":[99,529,825,826,237,828,827],"class_list":["post-23773","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-kulture","category-kryenyje","category-perkthime","tag-feminizem","tag-genc-shehu","tag-joan-copjec","tag-lexome-deshiren-seksi-dhe-euthanazia-e-arsyes","tag-perkthim","tag-seksi","tag-teori-feministe","entry","has-media"],"_links":{"self":[{"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/posts\/23773","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/comments?post=23773"}],"version-history":[{"count":8,"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/posts\/23773\/revisions"}],"predecessor-version":[{"id":23801,"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/posts\/23773\/revisions\/23801"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/media\/23811"}],"wp:attachment":[{"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/media?parent=23773"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/categories?post=23773"},{"taxonom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