{"id":28250,"date":"2025-04-02T12:37:11","date_gmt":"2025-04-02T10:37:11","guid":{"rendered":"https:\/\/nyje.al\/?p=28250"},"modified":"2025-04-02T13:47:30","modified_gmt":"2025-04-02T11:47:30","slug":"doreheqje-theodor-w-adorno","status":"publish","type":"post","link":"https:\/\/nyje.al\/sq\/doreheqje-theodor-w-adorno\/","title":{"rendered":"Dor\u00ebheqje – Theodor W. Adorno"},"content":{"rendered":"\t\t
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Dor\u00ebheqje\n<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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Theodor W. Adorno | Botuar origjinalisht n\u00eb vitin 1969\n<\/h1>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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Shqip\u00ebruar nga Genc Shehu | <\/span>02.04.2025<\/h1>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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(Artikulli \u201cResignation\u201d i Theodor W. Adornos u transmetua fillimisht si nj\u00eb adres\u00eb radiofonike n\u00eb vitin 1968. M\u00eb von\u00eb, ai u p\u00ebrfshi n\u00eb p\u00ebrmbledhjen \u201cStichworte: Kritische Modelle 2\u201d, e cila u botua pas vdekjes s\u00eb tij n\u00eb vitin 1969. N\u00eb gjuh\u00ebn angleze, eseja u botua n\u00eb revist\u00ebn \u201cT\u00e9los\u201d n\u00eb vitin 1978.)<\/span><\/i><\/span><\/p>

Theodor W. Adorno \u00ebsht\u00eb i njohur p\u00ebr analiz\u00ebn e tij t\u00eb thelluar mbi kultur\u00ebn masive, industrin\u00eb e kultur\u00ebs dhe m\u00ebnyrat se si kapitalizmi dhe arsyeja instrumentale ndikojn\u00eb n\u00eb art, mendim dhe shoq\u00ebri. Kritika e tij ndaj shoq\u00ebris\u00eb moderne mbetet aktuale sot, sidomos n\u00eb epok\u00ebn e mediave sociale, ku manipulimi i opinionit publik dhe standardizimi i kultur\u00ebs vazhdojn\u00eb t\u00eb jen\u00eb sunduese e \u00e7\u00ebshtje ky\u00e7e. Adorno theksonte rrezikun e konformizmit dhe ndikimin e ideologjis\u00eb n\u00eb krijimin e nj\u00eb shoq\u00ebrie dhe mend\u00ebsie t\u00eb n\u00ebnshtruar, duke na kthyer me ngulm n\u00eb r\u00ebnd\u00ebsin\u00eb e mendimit kritik dhe autonomis\u00eb intelektuale edhe n\u00eb koh\u00ebt moderne.<\/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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Ne, p\u00ebrfaq\u00ebsuesit m\u00eb t\u00eb vjet\u00ebr t\u00eb asaj q\u00eb sot quhet \u201cShkolla e Frankfurtit\u201d, s\u00eb fundmi jemi akuzuar me zell p\u00ebr dor\u00ebheqje. Sipas k\u00ebsaj akuze, ne zhvilluam elemente t\u00eb nj\u00eb teorie kritike t\u00eb shoq\u00ebris\u00eb, por nuk ishim t\u00eb gatsh\u00ebm t\u00eb nxirrnim prej saj pasojat praktike. Nuk ofruam programe veprimi, as nuk mb\u00ebshtet\u00ebm veprimet e atyre q\u00eb u ndjen\u00eb t\u00eb frym\u00ebzuar nga teoria kritike. Nuk do t\u00eb merrem me pyetjen n\u00ebse kjo mund t\u00eb k\u00ebrkohet nga mendimtar\u00ebt teorik\u00eb, t\u00eb cil\u00ebt jan\u00eb instrumente relativisht t\u00eb ndjeshme dhe aspak t\u00eb paprekshme nga tronditjet. Q\u00ebllimi q\u00eb u bie atyre n\u00eb nj\u00eb shoq\u00ebri t\u00eb bazuar n\u00eb ndarjen e pun\u00ebs mund t\u00eb jet\u00eb i diskutuesh\u00ebm; ata vet\u00eb mund t\u00eb jen\u00eb t\u00eb deformuar prej saj. Por, nj\u00ebkoh\u00ebsisht, jan\u00eb edhe t\u00eb formuar nga ajo; natyrisht, nuk mund ta shfuqizojn\u00eb, thjesht me forc\u00ebn e vullnetit, at\u00eb \u00e7ka jan\u00eb b\u00ebr\u00eb. Nuk dua t\u00eb mohoj elementin e dob\u00ebsis\u00eb subjektive q\u00eb i p\u00ebrket p\u00ebrqendrimit t\u00eb ngusht\u00eb n\u00eb teori. Megjithat\u00eb, mendoj se m\u00eb e r\u00ebnd\u00ebsishme \u00ebsht\u00eb ana objektive. Kund\u00ebrshtimi, q\u00eb p\u00ebr\u00e7artet me leht\u00ebsi, formulohet k\u00ebshtu: ai q\u00eb n\u00eb k\u00ebt\u00eb koh\u00eb dyshon n\u00eb mund\u00ebsin\u00eb e nj\u00eb ndryshimi radikal t\u00eb shoq\u00ebris\u00eb dhe q\u00eb, p\u00ebr k\u00ebt\u00eb arsye, as nuk merr pjes\u00eb n\u00eb veprime spektakolare e t\u00eb dhunshme, as nuk i rekomandon ato, ka dh\u00ebn\u00eb dor\u00ebheqjen. \u00c7far\u00eb ka n\u00eb mendje, ai mendon se nuk mund t\u00eb realizohet; n\u00eb t\u00eb v\u00ebrtet\u00eb, ai as nuk d\u00ebshiron ta realizoj\u00eb. Duke i l\u00ebn\u00eb paprekur kushtet ekzistuese, ai n\u00eb heshtje i miraton ato, pa e pranuar.<\/span><\/p>

Distanca nga praktika \u00ebsht\u00eb si nam i keq p\u00ebr t\u00eb gjith\u00eb. Kush nuk d\u00ebshiron t\u00eb p\u00ebrvesh\u00eb m\u00ebng\u00ebt dhe t\u00eb ndot\u00eb duart, b\u00ebhet i dyshimt\u00eb, sikur kjo shmangie t\u00eb mos ishte legjitime dhe e shtremb\u00ebruar vet\u00ebm nga privilegji. Mosbesimi ndaj mosbesuesit mbi praktik\u00ebn shtrihet nga ata q\u00eb jan\u00eb n\u00eb an\u00ebn e kund\u00ebrt dhe q\u00eb p\u00ebrs\u00ebrisin parull\u00ebn e vjet\u00ebr \u201cmjaft m\u00eb me fjal\u00eb\u201d, e deri te fryma objektive e reklam\u00ebs q\u00eb p\u00ebrhap imazhin \u2013 e quajn\u00eb at\u00eb nj\u00eb \u201cimazh udh\u00ebrr\u00ebfyes\u201d \u2013 t\u00eb personit aktiv dhe praktik, qoft\u00eb ai nj\u00eb drejtues industrial apo atlet. Duhet t\u00eb b\u00ebhesh pjes\u00eb. Ai q\u00eb vet\u00ebm mendon, t\u00ebrhiqet, konsiderohet i dob\u00ebt, frikacak, pothuajse tradhtar. Klisheja armiq\u00ebsore ndaj intelektualit p\u00ebrhapet thell\u00eb edhe n\u00eb grupet opozitare, pa e v\u00ebn\u00eb ata re, nd\u00ebrkoh\u00eb q\u00eb ata vet\u00eb shpeshher\u00eb shahen si \u201cintelektual\u00eb\u201d.<\/span><\/p>

Aksionist\u00ebt e mendimit p\u00ebrgjigjen: nd\u00ebr gj\u00ebrat q\u00eb duhen ndryshuar p\u00ebrfshihen pik\u00ebrisht kushtet aktuale t\u00eb ndarjes s\u00eb teoris\u00eb nga praktika. Praktika \u00ebsht\u00eb e nevojshme, thon\u00eb ata, pik\u00ebrisht p\u00ebr t\u00eb zhdukur sundimin e njer\u00ebzve praktik\u00eb dhe idealin praktik. Por pastaj kjo shnd\u00ebrrohet shpejt n\u00eb nj\u00eb ndalim mbi t\u00eb menduarit. Nj\u00eb minimum mjafton p\u00ebr ta kthyer rezistenc\u00ebn ndaj shtypjes n\u00eb nj\u00eb shtypje t\u00eb atyre q\u00eb, sado pak t\u00eb duan ta lart\u00ebsojn\u00eb qenien e tyre individuale, megjithat\u00eb nuk heqin dor\u00eb nga ajo q\u00eb jan\u00eb b\u00ebr\u00eb. Nj\u00ebsimi i shum\u00ebp\u00ebrfolur i teoris\u00eb me praktik\u00ebn ka prirjen t\u00eb rr\u00ebshqas\u00eb n\u00eb mbizot\u00ebrimin e praktik\u00ebs. Shum\u00eb l\u00ebvizje e diskreditojn\u00eb teorin\u00eb si nj\u00eb form\u00eb shtypjeje, sikur praktika t\u00eb mos ishte shum\u00eb m\u00eb e lidhur drejtp\u00ebrdrejt me shtypjen. Te Marksi, doktrina e k\u00ebtij nj\u00ebsimi u frym\u00ebzua nga mund\u00ebsia reale e veprimit, e cila madje as asokohe nuk qe aktualizuar.1<\/sup><\/span> Sot, po shfaqet e kund\u00ebrta e drejtp\u00ebrdrejt\u00eb. Njer\u00ebzit kapen pas veprimit vet\u00ebm p\u00ebr shkak t\u00eb pamund\u00ebsis\u00eb p\u00ebr t\u00eb vepruar. Dhe sigurisht, sakaq te Marksi gjendej e fshehur nj\u00eb plag\u00eb: ai mund ta ket\u00eb formuluar me kaq autoritet tez\u00ebn e nj\u00ebmb\u00ebdhjet\u00eb mbi Feuerbach-un pik\u00ebrisht sepse e dinte se nuk ishte plot\u00ebsisht i sigurt p\u00ebr t\u00eb. N\u00eb rinin\u00eb e tij, ai kishte m\u00ebtuar \u201ckritik\u00ebn e pam\u00ebshirshme t\u00eb gjith\u00e7kaje ekzistuese\u201d.2<\/sup><\/span> M\u00eb von\u00eb, ai e p\u00ebrqeshi kritik\u00ebn. Por shpotia e tij e famshme kund\u00ebr hegelian\u00ebve t\u00eb rinj, shprehja \u201ckritika kritike\u201d, ishte nj\u00eb d\u00ebshtim, u zhduk n\u00eb tym si asgj\u00eb m\u00eb shum\u00eb se tautologji.3<\/sup><\/span> Par\u00ebsia e detyruar e praktik\u00ebs ndaloi n\u00eb m\u00ebnyr\u00eb irracionale kritik\u00ebn q\u00eb vet\u00eb Marksi praktikonte. N\u00eb Rusi dhe n\u00eb ortodoksin\u00eb e vendeve t\u00eb tjera, p\u00ebrqeshja dashakeqe e kritik\u00ebs kritike u b\u00eb mjet q\u00eb t\u00eb mundej t\u00eb konsolidoheshin n\u00eb m\u00ebnyr\u00eb t\u00eb tmerrshme kushtet ekzistuese. E vetmja gj\u00eb q\u00eb praktik\u00ebs i mbetej t\u00eb n\u00ebnkuptonte ishte: rritja e prodhimit t\u00eb mjeteve t\u00eb prodhimit; kritika nuk tolerohej m\u00eb, p\u00ebrve\u00e7se si kritik\u00eb ndaj faktit q\u00eb njer\u00ebzit ende nuk po punonin mjaftuesh\u00ebm fort. Sa leht\u00eb kthehet n\u00ebnshtrimi i teoris\u00eb ndaj praktik\u00ebs n\u00eb nj\u00eb sh\u00ebrbim ndaj shtypjes s\u00eb p\u00ebrt\u00ebritur.<\/span><\/span><\/p>

Intoleranca represive ndaj mendimit q\u00eb nuk shoq\u00ebrohet menj\u00ebher\u00eb me udh\u00ebzime p\u00ebr veprim buron nga ankthi. Mendimi i pathyesh\u00ebm dhe q\u00ebndrimi q\u00eb [ai] nuk mund t\u00eb blihet duhet t\u00eb jen\u00eb t\u00eb friksh\u00ebm sepse n\u00eb thell\u00ebsi di\u00e7ka dihet, por nuk mund t\u00eb pranohet haptazi: se mendimi ka t\u00eb drejt\u00eb. Nj\u00eb mekaniz\u00ebm borgjez i kahersh\u00ebm, t\u00eb cilin mendimtar\u00ebt e iluminizmit t\u00eb shekullit t\u00eb tet\u00ebmb\u00ebdhjet\u00eb e njihnin mir\u00eb, operon s\u00ebrish, por i pandryshuar: vuajtja e shkaktuar nga nj\u00eb situat\u00eb negative \u2013 k\u00ebt\u00eb her\u00eb nga nj\u00eb realitet i bllokuar \u2013 kthehet n\u00eb t\u00ebrbim ndaj atij q\u00eb e shpreh at\u00eb. Mendimi, ndri\u00e7im i nd\u00ebrgjegjsh\u00ebm p\u00ebr veten, k\u00ebrc\u00ebnon t\u00eb \u00e7magjeps\u00eb pseudo-realitetin brenda t\u00eb cilit l\u00ebviz aksionizmi, me fjal\u00ebt e Habermasit.4<\/sup><\/span> Aksionizmi tolerohet vet\u00ebm sepse konsiderohet si pseudo-realitet. Pseudo-realiteti bashk\u00ebshoq\u00ebrohet si ana e q\u00ebndrimit subjektiv t\u00eb tij, me pseudo-aktivitetin: nj\u00eb veprim q\u00eb e tepron dhe e r\u00ebndon veten p\u00ebr hir t\u00eb <\/span>publicitetit*<\/span><\/i> t\u00eb tij, pa ia pranuar vetes deri n\u00eb \u00e7\u2019mas\u00eb sh\u00ebrben si k\u00ebnaq\u00ebsi z\u00ebvend\u00ebsuese, duke e ngritur veten n\u00eb nj\u00eb q\u00ebllim n\u00eb vetvete. Njer\u00ebzit e mbyllur d\u00ebshp\u00ebrimisht duan t\u00eb dalin jasht\u00eb. N\u00eb situata t\u00eb tilla, nuk mendohet m\u00eb, ose mendohet vet\u00ebm mbi premisa fiktive. Brenda praktik\u00ebs s\u00eb absolutizuar, vet\u00ebm reaksioni \u00ebsht\u00eb i mundur dhe rrjedhimisht i rrem\u00eb. Vet\u00ebm mendimi mund t\u00eb gjej\u00eb nj\u00eb dalje dhe, p\u00ebr m\u00eb tep\u00ebr, nj\u00eb mendim rezultatet e t\u00eb cilit nuk jan\u00eb t\u00eb parap\u00ebrcaktuara, si\u00e7 ndodh aq shpesh n\u00eb diskutime ku tashm\u00eb \u00ebsht\u00eb vendosur se kush duhet t\u00eb ket\u00eb t\u00eb drejt\u00eb, diskutime q\u00eb rrjedhimisht nuk e \u00e7ojn\u00eb \u00e7\u00ebshtjen p\u00ebrpara, por q\u00eb, n\u00eb m\u00ebnyr\u00eb t\u00eb pashmangshme, degjenerojn\u00eb n\u00eb taktik\u00eb. N\u00ebse dyert jan\u00eb t\u00eb barrikaduara, at\u00ebher\u00eb mendimi, m\u00eb shum\u00eb se kurr\u00eb, nuk duhet t\u00eb nd\u00ebrpritet para kohe. Ai duhet t\u00eb analizoj\u00eb arsyet dhe m\u00eb pas t\u00eb nxjerr\u00eb p\u00ebrfundimet. I mbetet mendimit t\u00eb mos e pranoj\u00eb situat\u00ebn si p\u00ebrfundimtare. Situata mund t\u00eb ndryshoj\u00eb, n\u00ebse fare, vet\u00ebm p\u00ebrmes <\/span>insight<\/span><\/i>-it t\u00eb pazbehur. Kap\u00ebrcimi n\u00eb praktik\u00eb nuk e sh\u00ebron mendimin nga dor\u00ebheqja, p\u00ebr aq sa shpaguhet me dijen e fsheht\u00eb se n\u00eb t\u00eb v\u00ebrtet\u00eb ajo nuk \u00ebsht\u00eb rruga e duhur.<\/span><\/span><\/p>

Pseudo-aktiviteti \u00ebsht\u00eb p\u00ebrgjith\u00ebsisht nj\u00eb p\u00ebrpjekje p\u00ebr t\u00eb shp\u00ebtuar enklava menj\u00ebhershm\u00ebrie n\u00eb mesin e nj\u00eb shoq\u00ebrie kryek\u00ebput t\u00eb nd\u00ebrmjet\u00ebsuar dhe t\u00eb ngurt\u00ebsuar. P\u00ebrpjekje t\u00eb tilla racionalizohen duke th\u00ebn\u00eb se ndryshimi i vog\u00ebl \u00ebsht\u00eb nj\u00eb hap n\u00eb rrug\u00ebn e gjat\u00eb drejt transformimit t\u00eb s\u00eb t\u00ebr\u00ebs. Modeli katastrofik i pseudo-aktivitetit \u00ebsht\u00eb \u201c<\/span>b\u00ebje vet\u00eb<\/span><\/i>\u201d [<\/span>Mach es selber<\/span><\/i>]: aktivitete q\u00eb kryejn\u00eb at\u00eb q\u00eb prej koh\u00ebsh b\u00ebhet m\u00eb mir\u00eb p\u00ebrmes mjeteve t\u00eb prodhimit industrial, vet\u00ebm sa p\u00ebr t\u00eb frym\u00ebzuar individ\u00eb t\u00eb palir\u00eb, t\u00eb paralizuar n\u00eb spontanitetin e tyre, me sigurin\u00eb a ngush\u00ebllimin se gjith\u00e7ka varet prej tyre. Absurditeti i \u201cb\u00ebje vet\u00eb\u201d n\u00eb prodhimin e mallrave materiale, madje edhe n\u00eb kryerjen e shum\u00eb riparimeve, \u00ebsht\u00eb qartazi i duksh\u00ebm. Megjithat\u00eb, absurditeti nuk \u00ebsht\u00eb i plot\u00eb. Me reduktimin e t\u00eb ashtuquajturave <\/span>sh\u00ebrbime<\/span><\/i> [<\/span>Dienstleistungen<\/span><\/i>], ndonj\u00ebher\u00eb masat e nd\u00ebrmarra nga personi privat, t\u00eb cilat jan\u00eb t\u00eb kota e t\u00eb tep\u00ebrta duke marr\u00eb parasysh teknologjin\u00eb e disponueshme, megjithat\u00eb p\u00ebrmbushin nj\u00eb q\u00ebllim thuajse racional. Qasja \u201cb\u00ebje vet\u00eb\u201d n\u00eb politik\u00eb nuk \u00ebsht\u00eb krejt e t\u00eb nj\u00ebjt\u00ebs natyr\u00eb. Shoq\u00ebria, me t\u00eb cil\u00ebn ballafaqohen njer\u00ebzit n\u00eb m\u00ebnyr\u00eb t\u00eb padep\u00ebrtueshme, \u00ebsht\u00eb megjithat\u00eb po k\u00ebta njer\u00ebz. Besimi n\u00eb veprimin e kufizuar t\u00eb grupeve t\u00eb vogla sjell nd\u00ebrmend spontanitetin q\u00eb venitet n\u00ebn t\u00ebr\u00ebsin\u00eb q\u00eb ka z\u00ebn\u00eb kore dhe pa t\u00eb cilin kjo t\u00ebr\u00ebsi nuk mund t\u00eb b\u00ebhet di\u00e7ka tjet\u00ebr. Bota e administruar ka tendenc\u00ebn t\u00eb mbyt\u00eb \u00e7do spontanitet, ose t\u00eb pakt\u00ebn ta kanalizoj\u00eb at\u00eb n\u00eb pseudo-aktivitete. Sidoqoft\u00eb, kjo nuk funksionon aq pa probleme sa do t\u00eb shpresonin agjent\u00ebt e bot\u00ebs s\u00eb administruar. Megjithat\u00eb, spontaniteti nuk duhet absolutizuar, as nuk duhet ndar\u00eb nga situata objektive apo adhuruar si\u00e7 \u00ebsht\u00eb adhuruar vet\u00eb bota e administruar. P\u00ebrndryshe, s\u00ebpata n\u00eb sht\u00ebpi q\u00eb kurr\u00eb nuk e shp\u00ebton marangozin do t\u00eb shemb\u00eb der\u00ebn m\u00eb t\u00eb af\u00ebrt dhe skuadra e nd\u00ebrhyrjes s\u00eb shpejt\u00eb do t\u00eb jet\u00eb gati.5<\/sup><\/span> Edhe nd\u00ebrmarrjet politike mund t\u00eb fundosen n\u00eb pseudo-aktivitete, n\u00eb teat\u00ebr. Nuk \u00ebsht\u00eb rast\u00ebsi q\u00eb idealet e veprimit t\u00eb menj\u00ebhersh\u00ebm, madje edhe propaganda e aktit, jan\u00eb ringjallur pas integrimit t\u00eb vullnetsh\u00ebm t\u00eb organizatave dikur progresiste, t\u00eb cilat tani n\u00eb t\u00eb gjitha vendet e tok\u00ebs po zhvillojn\u00eb tiparet karakteristike t\u00eb asaj q\u00eb dikur kund\u00ebrshtonin. Megjithat\u00eb, kjo nuk e zhvler\u00ebson kritik\u00ebn e anarkizmit. Kthimi i tij \u00ebsht\u00eb ai i nj\u00eb fantazme. Padurimi me teorin\u00eb, q\u00eb manifestohet n\u00eb k\u00ebt\u00eb kthim, nuk e \u00e7on mendimin p\u00ebrtej vetes. Duke harruar mendimin, padurimi bie pas posht\u00eb tij.<\/span><\/span><\/p>

Kjo b\u00ebhet m\u00eb e leht\u00eb p\u00ebr individin p\u00ebrmes kapitullimit t\u00eb tij ndaj kolektivit me t\u00eb cilin identifikohet. Ai i shp\u00ebton njohjes s\u00eb pafuqis\u00eb s\u00eb tij; t\u00eb pakt\u00ebt b\u00ebhen t\u00eb shumt\u00eb n\u00eb syt\u00eb e tyre. Ky akt \u2013 dhe jo mendimi i pal\u00ebkundur \u2013 \u00ebsht\u00eb dor\u00ebheq\u00ebs. Nuk p\u00ebrftohet asnj\u00eb marr\u00ebdh\u00ebnie e qart\u00eb midis interesave t\u00eb egos dhe kolektivit ndaj t\u00eb cilit ajo [egoja] dor\u00ebzohet. Egoja duhet t\u00eb shfuqizoj\u00eb vetveten n\u00eb m\u00ebnyr\u00eb q\u00eb t\u00eb bekohet me hirin e t\u00eb qenurit e zgjedhur nga kolektivi. N\u00eb heshtje, \u00ebsht\u00eb ngritur nj\u00eb imperativ kategorik jo dhe aq kantian: duhet t\u00eb n\u00ebnshkruash, t\u00eb p\u00ebrfshihesh. Ndjenja e nj\u00eb sigurie t\u00eb re blihet me sakrifikimin e t\u00eb menduarit autonom. Ngush\u00ebllimi se mendimi p\u00ebrmir\u00ebsohet n\u00eb kontekstin e veprimit kolektiv \u00ebsht\u00eb mashtrues: mendimi, si nj\u00eb instrument i thjesht\u00eb i veprimeve aktiviste, atrofizohet si \u00e7do arsye instrumentale. N\u00eb k\u00ebt\u00eb koh\u00eb, asnj\u00eb form\u00eb m\u00eb e lart\u00eb e shoq\u00ebris\u00eb nuk \u00ebsht\u00eb konkretisht e dukshme: p\u00ebr k\u00ebt\u00eb arsye, \u00e7far\u00ebdo q\u00eb vepron sikur ajo t\u00eb ishte leht\u00ebsisht e arritshme, ka di\u00e7ka regresive n\u00eb t\u00eb. Por, sipas Frojdit, kushdo q\u00eb regreson, q\u00eb kthehet pas, nuk ka arritur synimin e tij instinktual. Objektivisht, regresioni \u00ebsht\u00eb heqje dor\u00eb, edhe kur e mendon veten si t\u00eb kund\u00ebrt\u00ebn dhe n\u00eb m\u00ebnyr\u00eb t\u00eb pafajshme propagandon parimin e k\u00ebnaq\u00ebsis\u00eb.6<\/sup><\/span><\/p>

P\u00ebr kontrast, mendimtari kritik dhe i pakompromis, q\u00eb as nuk e dor\u00ebzon vet\u00ebdijen e tij dhe as nuk lejon t\u00eb terrorizohet n\u00eb veprim, \u00ebsht\u00eb n\u00eb t\u00eb v\u00ebrtet\u00eb ai q\u00eb nuk dor\u00ebzohet. Mendimi nuk \u00ebsht\u00eb riprodhimi intelektual i asaj q\u00eb sakaq ekziston gjithsesi. P\u00ebr aq sa nuk k\u00ebputet, mendimi rrok e mban t\u00eb sigurt mund\u00ebsin\u00eb. Aspekti i tij i pangopur, mospranimi i tij p\u00ebr t\u2019u k\u00ebnaqur shpejt dhe leht\u00eb, refuzon men\u00e7urin\u00eb tuhafe t\u00eb dor\u00ebheqjes. Momenti utopik n\u00eb mendim \u00ebsht\u00eb m\u00eb i fort\u00eb sa m\u00eb pak ai \u2013 edhe kjo \u00ebsht\u00eb nj\u00eb form\u00eb relapsi \u2013 t\u00eb objektivohet n\u00eb nj\u00eb utopi dhe k\u00ebshtu t\u00eb sabotoj\u00eb realizimin e vet. Mendimi i hapur shpie p\u00ebrtej vetes. Ai \u00ebsht\u00eb vet\u00eb nj\u00eb sjellje, nj\u00eb form\u00eb praktike; \u00ebsht\u00eb m\u00eb i af\u00ebrt me praktik\u00ebn transformuese sesa nj\u00eb sjellje q\u00eb bindet p\u00ebr hir t\u00eb praktik\u00ebs. Para \u00e7do p\u00ebrmbajtjeje t\u00eb ve\u00e7ant\u00eb, t\u00eb menduarit \u00ebsht\u00eb n\u00eb t\u00eb v\u00ebrtet\u00eb forca e rezistenc\u00ebs, nga e cila \u00ebsht\u00eb t\u00ebhuajtur vet\u00ebm me p\u00ebrpjekje t\u00eb m\u00ebdha. Nj\u00eb koncept kaq i thekur i t\u00eb menduarit, megjithat\u00eb, nuk \u00ebsht\u00eb i siguruar, as nga kushtet ekzistuese, as nga q\u00ebllimet ende p\u00ebr t\u2019u arritur, as nga ndonj\u00eb lloj batalioni. \u00c7kado q\u00eb dikur \u00ebsht\u00eb menduar mund t\u00eb shtypet, t\u00eb harrohet, t\u00eb zhduket. Por nuk mund t\u00eb mohohet se di\u00e7ka prej saj mbijeton. Sepse mendimi p\u00ebrmban elementin e universales. Ajo q\u00eb dikur \u00ebsht\u00eb menduar shkoqur e qart\u00eb, doemos do mendohet diku tjet\u00ebr, nga t\u00eb tjer\u00eb: ky vet\u00ebbesim e shoq\u00ebron qoft\u00eb edhe mendimin m\u00eb t\u00eb vetmuar e t\u00eb pafuqish\u00ebm.<\/span><\/p>

Kushdo q\u00eb mendon nuk \u00ebsht\u00eb i t\u00ebrbuar n\u00eb gjith\u00eb kritik\u00ebn e tij: mendimi e ka sublimuar t\u00ebrbimin. P\u00ebr shkak se ai q\u00eb mendon nuk ka nevoj\u00eb t\u2019ia nd\u00ebrsej\u00eb t\u00ebrbimin vetes, ai nuk d\u00ebshiron as t\u2019ua nd\u00ebrsej\u00eb at\u00eb t\u00eb tjer\u00ebve. Lumturia q\u00eb agon n\u00eb syrin e atij q\u00eb mendon \u00ebsht\u00eb lumturia e njer\u00ebzimit. Tendenca universale e shtypjes \u00ebsht\u00eb e kund\u00ebrta e mendimit si i till\u00eb. Mendimi \u00ebsht\u00eb lumturi, edhe kur p\u00ebrkufizon palumturin\u00eb: duke e shqiptuar at\u00eb. Vet\u00ebm k\u00ebshtu, lumturia arrin t\u00eb prek\u00eb palumturin\u00eb universale. Kush nuk e lejon t\u00eb atrofizohet, nuk ka dh\u00ebn\u00eb dor\u00ebheqje.<\/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

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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\t<\/div>\n\t\t\t\t<\/div>\n\t\t
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\u00a01. <\/span><\/span><\/span>[Futnotat jan\u00eb prej variantit t\u00eb botimit n\u00eb anglisht] Versioni radiofonik: \u201cTe Marksi, doktrina e unitetit t\u00eb teoris\u00eb dhe praks\u00ebs ishte e frym\u00ebzuar nga mund\u00ebsia e veprimit, e cila edhe n\u00eb at\u00eb koh\u00eb nuk ishte aktualizuar, por megjithat\u00eb ndihej se ekzistonte.\u201d<\/span><\/p>

2.<\/span><\/span><\/span>Aludim p\u00ebr letr\u00ebn e Marksit drejtuar Arnold Ruge-s, pjes\u00eb e korrespondenc\u00ebs publike mes tyre dhe Bakuninit e Fojerbahut, botuar n\u00eb <\/span>Deutsch-Franz\u00f6sische Jahrb\u00fccher<\/span><\/i> (1844):<\/span><\/span><\/p>

\u201cN\u00ebse nuk kemi pun\u00eb me nd\u00ebrtimin e s\u00eb ardhmes apo me organizimin e saj p\u00ebr gjith\u00eb koh\u00ebn, nuk ka asnj\u00eb dyshim p\u00ebr detyr\u00ebn q\u00eb na del p\u00ebrpara n\u00eb t\u00eb tashmen: dua t\u00eb them, <\/span>kritika e pam\u00ebshirshme e gjith\u00e7kaje ekzistuese<\/span><\/i>, e pam\u00ebshirshme n\u00eb at\u00eb se nuk do t\u00eb struket as nga zbulimet e veta, as nga konflikti me pushtetin ekzistues.\u201d<\/span><\/span><\/p>

(Marks, <\/span>Shkrime t\u00eb hershme<\/span><\/i>, p\u00ebrkth. R. Livingstone dhe G. Benton [Lond\u00ebr: Penguin Books, 1992], 207).<\/span><\/span><\/p>

3. \u00a0Krahaso me botimin e par\u00eb t\u00eb p\u00ebrbashk\u00ebt t\u00eb Marksit dhe Engelsit, nj\u00eb polemik\u00eb satirike kund\u00ebr Bruno Bauerit dhe hegelian\u00ebve t\u00eb rinj: Die Heilige Familie, oder Kritik der kritischen Kritik<\/i> (1845); anglisht: The Holy Family: A Critique of Critical Criticism<\/i>, n\u00eb v\u00ebll. 4 t\u00eb The Collected Works of Karl Marx and Friedrich Engels<\/i>, red. Y. Dakhina dhe T. Chikileva (Nju Jork: International Publishers, 1975).<\/span><\/span><\/p>

4. <\/span>Krahaso me J\u00fcrgen Habermas, \u201cDie Scheinrevolution und ihre Kinder: Sechs Thesen \u00fcber Taktik, Ziele, und Situationsanalysen der oppositionellen Jugend\u201d, <\/span>Frankfurter Rundschau<\/span><\/i>, 5 qershor 1968, f. 8.<\/span><\/span><\/p>

N\u00eb anglisht, krahaso me Habermas, <\/span>Toward a Rational Society: Student Protest, Science, and Politics<\/span><\/i>, p\u00ebrkth. Jeremy Shapiro (Boston: Beacon Press, 1971).<\/span><\/span><\/p>

5. <\/span>Krahaso me aktin 3, sken\u00ebn 1 t\u00eb <\/span>Wilhelm Tell<\/span><\/i> (1804) nga Schilleri:<\/span><\/span><\/p>

Nj\u00eb njeri me shikim t\u00eb kthjell\u00ebt dhe mendje t\u00eb mpreht\u00eb,<\/span><\/p>

Q\u00eb beson n\u00eb Zot dhe n\u00eb fuqin\u00eb e epshme t\u00eb tij,<\/span><\/p>

Nj\u00eb m\u00ebnyr\u00eb do t\u00eb gjej\u00eb p\u00ebr t\u2019i shp\u00ebtuar lakut t\u00eb rrezikut.<\/span><\/p>

Lindur mes maleve, kurr\u00eb s\u2019trembet prej tyre.<\/span><\/p>

(<\/span>Me t\u00eb mbaruar pun\u00eb i l\u00eb veglat n\u00eb vendin e tyre<\/span><\/i>.)<\/span><\/span><\/p>

Ja pra! Kjo port\u00eb duhet t\u00eb sh\u00ebrbej\u00eb edhe nj\u00eb motmot tjet\u00ebr.<\/span><\/p>

Nj\u00eb s\u00ebpat\u00eb n\u00eb sht\u00ebpi kursen mundin e marangozit.<\/span><\/p>

(<\/span>Rrok kapelen<\/span><\/i>.)<\/span><\/span><\/p>

(<\/span>Johann Christoph Friedrich von Schiller<\/span><\/i>, Wilhelm Tell, <\/span>p\u00ebrkth. dhe red. William F. Mainland [\u00c7ikago: University of Chicago Press, 1972], 64\u201365 [ll. 1508\u20131513]). [P\u00ebrkthimi aktual n\u00eb shqip \u00ebsht\u00eb nga varianti n\u00eb anglisht i cituar m\u00eb sip\u00ebr.] <\/span><\/i><\/span><\/p>

6.<\/span><\/i><\/span>\u00a0\u201cSynim i instinktit\u201d (ose, m\u00eb sakt\u00eb, \u201csynim i shtys\u00ebs\u201d) [<\/span>Triebziel<\/span><\/i>] te Frojdi i referohet aktivitetit kah t\u00eb cilit priret nj\u00eb shtys\u00eb seksuale p\u00ebr t\u00eb \u00e7liruar nj\u00eb tension t\u00eb brendsh\u00ebm biologjik ose psikologjik. Nd\u00ebrsa Frojdi, n\u00eb <\/span>Drei Abhandlungen zur Sexualtheorie<\/span><\/i> (1905), e zhvilloi k\u00ebt\u00eb ide n\u00eb lidhje me fazat e ndryshme t\u00eb seksualitetit foshnjor, t\u00eb lidhura ngusht\u00eb me burime organike t\u00eb caktuara t\u00eb synimeve instiktuale, n\u00eb vepr\u00ebn e m\u00ebvonshme <\/span>Triebe und Triebschicksale<\/span><\/i> (1915) ai shqyrton raste m\u00eb t\u00eb sublimuara ku synimi mund t\u00eb modifikohet p\u00ebrmes zgjedhjes s\u00eb objektit, anakliz\u00ebs, z\u00ebvend\u00ebsimit nga instinktet e vet\u00ebruajtjes, etj. N\u00eb <\/span>Vorlesungen zur Einf\u00fchrung in die Psychoanalyse<\/span><\/i>, Frojdi erdhi n\u00eb pik\u00ebpamjen e regresionit [<\/span>Regression<\/span><\/i>] si operant n\u00eb nj\u00eb rikthim t\u00eb libidos n\u00eb nj\u00eb faz\u00eb m\u00eb t\u00eb hershme t\u00eb zhvillimit psiko-seksual t\u00eb f\u00ebmij\u00ebs ose, si\u00e7 duket se sugjeron Adorno k\u00ebtu, n\u00eb nj\u00eb form\u00eb m\u00eb primitive dhe m\u00eb pak t\u00eb diferencuar t\u00eb organizimit psiko-seksual, t\u00eb cil\u00ebn Frojdi shpesh e quante \u201cfiksim.\u201d<\/span><\/span><\/p>

Nj\u00eb koncept relativisht konstant n\u00eb modelin ekonomik t\u00eb psikes sipas Frojdit, \u201cparimi i k\u00ebnaq\u00ebsis\u00eb\u201d [<\/span>Lustprinzip<\/span><\/i>] p\u00ebrshkruan strategjin\u00eb e orientimit t\u00eb aktiviteteve psikologjike drejt arritjes s\u00eb k\u00ebnaq\u00ebsis\u00eb dhe shmangies s\u00eb t\u00eb kund\u00ebrt\u00ebs s\u00eb saj. Disa probleme dalin n\u00eb pah, si k\u00ebnaq\u00ebsia q\u00eb vjen nga ruajtja e nj\u00eb tensioni konstant t\u00eb energjis\u00eb psikike (\u201cparimi i q\u00ebndrueshm\u00ebris\u00eb\u201d ose \u201ckonstanc\u00ebs\u201d) kundrejt tendenc\u00ebs p\u00ebr nj\u00eb shp\u00ebrb\u00ebrje t\u00eb plot\u00eb t\u00eb energjis\u00eb (\u201cshtysa i vdekjes\u201d), si dhe ai i bashk\u00ebpunimit mes parimit t\u00eb k\u00ebnaq\u00ebsis\u00eb dhe parimit t\u00eb realitetit p\u00ebr hir t\u00eb sigurimit t\u00eb k\u00ebnaq\u00ebsive n\u00eb kurriz t\u00eb rolit themelor (utopik) t\u00eb parimit t\u00eb k\u00ebnaq\u00ebsis\u00eb n\u00eb fantazi, \u00ebnd\u00ebrr dhe p\u00ebrmbushjen e d\u00ebshirave, t\u00eb cilave Adorno me sa duket po i referohet.<\/span><\/span><\/p>

Krahaso me Frojdin, <\/span>Jenseits des Lustprinzips<\/span><\/i> (1920); anglisht: <\/span>Beyond the Pleasure Principle<\/span><\/i>, n\u00eb <\/span>The Standard Edition of the Complete Psychological Works of Sigmund Freud<\/span><\/i>, p\u00ebrkth. James Strachey (Lond\u00ebr: Hogarth Press, 1973), 18:7\u201364.<\/span><\/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, p\u00ebrfaq\u00ebsuesit m\u00eb t\u00eb vjet\u00ebr t\u00eb asaj q\u00eb sot quhet \u201cShkolla e Frankfurtit\u201d, s\u00eb fundmi jemi akuzuar me zell p\u00ebr dor\u00ebheqje. Sipas k\u00ebsaj akuze, ne zhvilluam elemente t\u00eb nj\u00eb teorie kritike t\u00eb shoq\u00ebris\u00eb, por nuk ishim t\u00eb gatsh\u00ebm t\u00eb nxirrnim prej saj pasojat praktike. Nuk ofruam programe veprimi, as nuk mb\u00ebshtet\u00ebm veprimet e atyre q\u00eb u ndjen\u00eb t\u00eb frym\u00ebzuar nga teoria kritike. Nuk do t\u00eb merrem me pyetjen n\u00ebse kjo mund t\u00eb k\u00ebrkohet nga mendimtar\u00ebt teorik\u00eb, t\u00eb cil\u00ebt jan\u00eb instrumente relativisht t\u00eb ndjeshme dhe aspak t\u00eb paprekshme nga tronditjet. Q\u00ebllimi q\u00eb u bie atyre n\u00eb nj\u00eb shoq\u00ebri t\u00eb bazuar n\u00eb ndarjen e pun\u00ebs mund t\u00eb jet\u00eb i diskutuesh\u00ebm; ata vet\u00eb mund t\u00eb jen\u00eb t\u00eb deformuar prej saj. Por, nj\u00ebkoh\u00ebsisht, jan\u00eb edhe t\u00eb formuar nga ajo; natyrisht, nuk mund ta shfuqizojn\u00eb, thjesht me forc\u00ebn e vullnetit, at\u00eb \u00e7ka jan\u00eb b\u00ebr\u00eb. Nuk dua t\u00eb mohoj elementin e dob\u00ebsis\u00eb subjektive q\u00eb i p\u00ebrket p\u00ebrqendrimit t\u00eb ngusht\u00eb n\u00eb teori. Megjithat\u00eb, mendoj se m\u00eb e r\u00ebnd\u00ebsishme \u00ebsht\u00eb ana objektive…<\/p>","protected":false},"author":2,"featured_media":28251,"comment_status":"open","ping_status":"closed","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":"0","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":"default","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":"on","ocean_gallery_id":[],"footnotes":""},"categories":[5,829],"tags":[1045,1046,529,1017,1044],"class_list":["post-28250","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-kulture","category-perkthime","tag-doreheqja","tag-filizofi","tag-genc-shehu","tag-shqiperim","tag-theodor-adorno","entry","has-media"],"_links":{"self":[{"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/posts\/28250","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=28250"}],"version-history":[{"count":7,"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/posts\/28250\/revisions"}],"predecessor-version":[{"id":28259,"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/posts\/28250\/revisions\/28259"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/media\/28251"}],"wp:attachment":[{"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/media?parent=28250"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/categories?post=28250"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/tags?post=28250"}],"curies":[{"name":"wp"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