{"id":28290,"date":"2025-04-12T11:10:00","date_gmt":"2025-04-12T09:10:00","guid":{"rendered":"https:\/\/nyje.al\/?p=28290"},"modified":"2025-04-12T11:34:13","modified_gmt":"2025-04-12T09:34:13","slug":"imanence-nje-jete-gilles-deleuze","status":"publish","type":"post","link":"https:\/\/nyje.al\/sq\/imanence-nje-jete-gilles-deleuze\/","title":{"rendered":"Imanenc\u00eb: Nj\u00eb jet\u00eb – Gilles Deleuze"},"content":{"rendered":"\t\t
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Imanenc\u00eb: Nj\u00eb jet\u00eb\n<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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Gilles Deleuze | Botuar origjinalisht n\u00eb vitin 1997\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>12.04.2025<\/h1>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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Gilles Deleuze (1925\u20131995) \u00ebsht\u00eb nj\u00eb nga figurat m\u00eb novatore t\u00eb filozofis\u00eb s\u00eb shekullit XX, nj\u00eb mendimtar i cili, p\u00ebrmes nj\u00eb rrug\u00ebtimi jasht\u00ebzakonisht t\u00eb pasur konceptual, ka sfiduar format tradicionale t\u00eb metafizik\u00ebs, epistemologjis\u00eb dhe subjektivitetit. N\u00eb vend t\u00eb nj\u00eb filozofie t\u00eb themeluar mbi qenie t\u00eb dh\u00ebna, ai m\u00ebton vet\u00eb l\u00ebvizjen e mendimit, ndjekjen e shtegtimit fluturues t\u00eb konceptit, dep\u00ebrtiminn\u00eb forcat anonime q\u00eb paraprijn\u00eb dhe tejkalojn\u00eb subjektin. Filozofia e tij nuk \u00ebsht\u00eb nj\u00eb teori e t\u00eb dh\u00ebn\u00ebs, por nj\u00eb hartografi e procesit, syhapur ndaj ndodhis\u00eb s\u00eb ides\u00eb, p\u00ebr burimet e padukshme t\u00eb krijimit dhe t\u00eb jet\u00ebs.<\/span><\/p>

Teksti i tij i fundit, \u201cImmanence: A Life\u201d, \u00ebsht\u00eb nj\u00eb p\u00ebrmendore e mendimit t\u00eb tij, nj\u00eb reflektim i p\u00ebrqendruar mbi konceptin e imanenc\u00ebs \u2013 at\u00eb q\u00eb nuk i n\u00ebnshtrohet asnj\u00eb rendi transhendent apo t\u00eb jasht\u00ebm, por shfaqet si nj\u00eb fush\u00eb e lir\u00eb e p\u00ebrjet\u00ebsis\u00eb s\u00eb jet\u00ebs n\u00eb vetvete. Ky shkrim i shkurt\u00ebr, i dendur dhe tejet lakonik, \u00ebsht\u00eb nj\u00eb testament i filozofis\u00eb s\u00eb Deleuze-it mbi jet\u00ebn si nj\u00eb forc\u00eb anonime dhe t\u00eb pacaktueshme, p\u00ebrtej kufizimeve t\u00eb subjektit individual. N\u00eb t\u00eb, ai ajg\u00ebton iden\u00eb e \u201cnj\u00eb jete\u201d q\u00eb ekziston para \u00e7do p\u00ebrcaktimi personal, nj\u00eb rrjedh\u00eb e kulluar ngjarjesh q\u00eb shp\u00ebrfaqin vet\u00eb vazhdat e qenies.<\/span><\/p>

N\u00eb k\u00ebt\u00eb p\u00ebrkthim, lexuesi do t\u00eb gjej\u00eb nj\u00eb hyrje t\u00eb fuqishme n\u00eb mendimin e von\u00eb t\u00eb Deleuze-it, ku filozofia e tij arrin nj\u00eb nivel t\u00eb past\u00ebr meditimi mbi qenien, jet\u00ebn dhe imanenc\u00ebn. Ky tekst, ndon\u00ebse i shkurt\u00ebr, p\u00ebrmban thelbin e asaj q\u00eb Deleuze e mendonte si misionin e fundit t\u00eb filozofis\u00eb: t\u00eb p\u00ebrcjell\u00eb at\u00eb q\u00eb \u00ebsht\u00eb p\u00ebrtej \u00e7do transcendence, t\u00eb dep\u00ebrtoj\u00eb n\u00eb vet\u00eb pulsimin e jet\u00ebs si nj\u00eb rrjedh\u00eb e pambarimt\u00eb.<\/span><\/p>

N\u00eb k\u00ebt\u00eb kuptim, mendimi i Deleuze-it ting\u00ebllon n\u00eb m\u00ebnyr\u00eb t\u00eb pazakont\u00eb pran\u00eb asaj pyetjeje t\u00eb kahershme q\u00eb ngre Schelling-u andej nga fundi i <\/span>Hetimeve filozofike mbi thelbin e liris\u00eb njer\u00ebzore<\/span><\/i>:<\/span><\/span><\/p>

\u201cPas gjith\u00eb k\u00ebsaj, mbetet gjithnj\u00eb pyetja: A do t\u00eb marr\u00eb fund e keqja dhe si? A ka krijimi fare nj\u00eb q\u00ebllim p\u00ebrfundimtar dhe, n\u00ebse po, p\u00ebrse nuk arrihet menj\u00ebher\u00eb, p\u00ebrse ajo q\u00eb \u00ebsht\u00eb e p\u00ebrsosur nuk ekziston q\u00eb n\u00eb fillim? Nuk ka p\u00ebrgjigje tjet\u00ebr ndaj k\u00ebtyre pyetjeve p\u00ebrve\u00e7 asaj q\u00eb \u00ebsht\u00eb dh\u00ebn\u00eb sakaq: sepse Zoti \u00ebsht\u00eb nj\u00eb jet\u00eb, jo thjesht nj\u00eb Qenie.\u201d<\/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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\u00c7far\u00eb \u00ebsht\u00eb nj\u00eb fush\u00eb transhendentale?1<\/sup><\/span> Ajo mund t\u00eb dalloj\u00eb nga p\u00ebrvoja ngase nuk i referohet nj\u00eb objekti ose nuk i p\u00ebrket nj\u00eb subjekti (p\u00ebrfytyrimit empirik). P\u00ebr pasoj\u00eb, ajo duket si nj\u00eb rrjedh\u00eb e kulluar e nd\u00ebrgjegjes a-subjektive, nj\u00eb nd\u00ebrgjegje para-refleksive dhe pavetore, nj\u00eb vazhd\u00eb cil\u00ebsore e nd\u00ebrgjegjes pa nj\u00eb vete. Mund t\u00eb duket \u00e7udi q\u00eb transhendentali t\u00eb p\u00ebrkufizohet nga t\u00eb dh\u00ebna kaq t\u00eb menj\u00ebhershme: ne do t\u00eb flasim p\u00ebr nj\u00eb empiriz\u00ebm transhendental n\u00eb p\u00ebrkund\u00ebr gjith\u00e7kaje q\u00eb p\u00ebrb\u00ebn bot\u00ebn e subjektit dhe t\u00eb objektit. Ka di\u00e7ka t\u00eb eg\u00ebr dhe t\u00eb fuqishme n\u00eb k\u00ebt\u00eb empiriz\u00ebm transhendental q\u00eb, natyrisht, nuk \u00ebsht\u00eb elementi i ndijimit (empirizmi i thjesht\u00eb), sepse ndijimi \u00ebsht\u00eb vet\u00ebm nj\u00eb nd\u00ebrprerje brenda rrjedh\u00ebs s\u00eb nd\u00ebrgjegjes absolute. P\u00ebrkundrazi, sado af\u00ebr t\u00eb jen\u00eb dy ndijime, ajo \u2013 nd\u00ebrgjegjja absolute e empirizmit transhendental \u2013 \u00ebsht\u00eb kalimi nga nj\u00ebra te tjetra si mb\u00ebrje, si rritje ose zvog\u00eblim i fuqis\u00eb (sasi virtuale). A mos duhet ne ta p\u00ebrkufizojm\u00eb fush\u00ebn transhendentale me nj\u00eb nd\u00ebrgjegje t\u00eb kulluar t\u00eb menj\u00ebhershme, pa objekt apo vete, si nj\u00eb l\u00ebvizje q\u00eb nuk fillon dhe as p\u00ebrfundon? (Edhe konceptimi i Spinoz\u00ebs p\u00ebr k\u00ebt\u00eb kalim ose sasi t\u00eb fuqis\u00eb ende i b\u00ebn apel nd\u00ebrgjegjes.)<\/span><\/span><\/p>

Por lidhja e fush\u00ebs transhendentale me nd\u00ebrgjegjen \u00ebsht\u00eb vet\u00ebm konceptuale. Nd\u00ebrgjegjja b\u00ebhet fakt vet\u00ebm kur nj\u00eb subjekt prodhohet n\u00eb t\u00eb nj\u00ebjt\u00ebn koh\u00eb me objektin e tij, t\u00eb dyja duke qen\u00eb jasht\u00eb fush\u00ebs dhe duke u shfaqur si \u201ctranshendent\u00eb\u201d. K\u00ebsisoj, p\u00ebr aq sa nd\u00ebrgjegjja p\u00ebrshkon fush\u00ebn transhendentale me nj\u00eb shpejt\u00ebsi t\u00eb pafund, e shp\u00ebrndar\u00eb kudo, asgj\u00eb nuk \u00ebsht\u00eb n\u00eb gjendje ta zbuloj\u00eb at\u00eb.2<\/sup><\/span> Ajo shprehet, n\u00eb fakt, vet\u00ebm kur reflektohet mbi nj\u00eb subjekt q\u00eb e referon at\u00eb n\u00eb objekte. Prandaj, fusha transhendentale nuk mund t\u00eb p\u00ebrkufizohet nga nd\u00ebrgjegjja q\u00eb \u00ebsht\u00eb e bashk\u00ebshtrir\u00eb me t\u00eb, por e t\u00ebrhequr nga \u00e7do zbules\u00eb.<\/span><\/span><\/p>

Transhendenti nuk \u00ebsht\u00eb transhendentali. Sikur t\u00eb mos ishte p\u00ebr nd\u00ebrgjegjen, fusha transhendentale do t\u00eb p\u00ebrkufizohej si plan i kulluar imanence, sepse ajo i shp\u00ebton \u00e7do transhendence t\u00eb subjektit dhe t\u00eb objektit.3<\/sup><\/span> Imanenca absolute \u00ebsht\u00eb n\u00eb vetvete: nuk \u00ebsht\u00eb n\u00eb di\u00e7ka, <\/span>e<\/span><\/i> di\u00e7kaje; nuk varet nga nj\u00eb objekt dhe nuk i p\u00ebrket nj\u00eb subjekti. Te Spinoza, imanenca nuk \u00ebsht\u00eb imanenc\u00eb <\/span>e<\/span><\/i> substanc\u00ebs; p\u00ebrkundrazi, substanca dhe modalitetet jan\u00eb t\u00eb imanenc\u00ebs. Kur subjekti dhe objekti, q\u00eb bien jasht\u00eb planit t\u00eb imanenc\u00ebs, merren si nj\u00eb subjekt universal ose si \u00e7do objekt <\/span>t\u00eb cilit<\/span><\/i> i atribuohet imanenca, transhendentali \u00e7natyrohet t\u00ebr\u00ebsisht, sepse at\u00ebher\u00eb thjesht e dyfishon empiriken (si me Kantin) dhe imanenca deformohet, e q\u00eb gjendet k\u00ebsisoj e mbajtur brenda transhendentit. Imanenca nuk \u00ebsht\u00eb n\u00eb raport me Di\u00e7ka si unitet i ep\u00ebrm ndaj t\u00eb gjitha gj\u00ebrave ose n\u00eb raport me nj\u00eb Subjekt si akt q\u00eb kryen sintez\u00ebn e gj\u00ebrave: vet\u00ebm kur imanenca nuk \u00ebsht\u00eb m\u00eb imanenc\u00eb e di\u00e7kaje tjet\u00ebr p\u00ebrpos vetes, mund t\u00eb flasim p\u00ebr plan t\u00eb imanenc\u00ebs. Ashtu si fusha transhendentale nuk p\u00ebrkufizohet nga nd\u00ebrgjegjja, as plani i imanenc\u00ebs nuk mund t\u00eb p\u00ebrkufizohet nga nj\u00eb Subjekt apo Objekt q\u00eb do ishte i aft\u00eb ta p\u00ebrmbaj\u00eb at\u00eb.<\/span><\/span><\/p>

Do t\u00eb themi p\u00ebr imanenc\u00ebn e kulluar se \u00ebsht\u00eb NJ\u00cb JET\u00cb dhe asgj\u00eb tjet\u00ebr. Nuk \u00ebsht\u00eb imanenc\u00eb ndaj apo e jet\u00ebs, por imanenca q\u00eb nuk \u00ebsht\u00eb n\u00eb asgj\u00eb \u00ebsht\u00eb vet\u00eb nj\u00eb jet\u00eb. Nj\u00eb jet\u00eb \u00ebsht\u00eb imanenca e imanenc\u00ebs, imanenc\u00eb absolute: \u00ebsht\u00eb fuqi, hare e plot\u00eb. Pik\u00ebrisht n\u00eb at\u00eb mas\u00eb q\u00eb Johann Fichte l\u00eb pas aporit\u00eb e subjektit dhe objektit, n\u00eb filozofin\u00eb e tij t\u00eb fundit ai e paraqet fush\u00ebn transhendentale si <\/span>nj\u00eb jet\u00eb<\/span><\/i>, q\u00eb nuk varet m\u00eb nga nj\u00eb Qenie apo q\u00eb i n\u00ebnshtrohet nj\u00eb Akti: \u00ebsht\u00eb nj\u00eb nd\u00ebrgjegje absolute e menj\u00ebhershme, aktiviteti i s\u00eb cil\u00ebs nuk i referohet m\u00eb nj\u00eb qenieje, por q\u00eb pareshtur parashtrohet n\u00eb nj\u00eb jet\u00eb.4<\/sup><\/span> Fusha transhendentale at\u00ebher\u00eb b\u00ebhet nj\u00eb plan i mir\u00ebfillt\u00eb i imanenc\u00ebs q\u00eb e risjell spinozizmin n\u00eb m\u00eb t\u00eb thellin\u00eb operacion filozofik. A nuk kaloi edhe Maine de Biran p\u00ebrmes di\u00e7kaje t\u00eb ngjashme n\u00eb \u201cfilozofin\u00eb e tij t\u00eb fundit\u201d (at\u00eb q\u00eb ishte tep\u00ebr i lodhur p\u00ebr ta mbaruar m\u00eb s\u00eb miri) kur zbuloi, n\u00ebn transhendenc\u00ebn e p\u00ebrpjekjes, nj\u00eb jet\u00eb absolutisht imanente? Fusha transhendentale p\u00ebrkufizohet nga nj\u00eb plan i imanenc\u00ebs \u2013 dhe plani i imanenc\u00ebs nga nj\u00eb jet\u00eb.<\/span><\/span><\/p>

\u00c7far\u00eb \u00ebsht\u00eb imanenca? nj\u00eb jet\u00eb… Askush nuk e ka p\u00ebrshkruar \u00e7\u2019\u00ebsht\u00eb <\/span>nj\u00eb<\/span><\/i> jet\u00eb m\u00eb mir\u00eb se \u00c7arls Dikens, n\u00ebse e marrim artikullin e pashquar, t\u00eb pacaktuar (n\u00ebse e marrim artikullin e pacaktuar) si tregues t\u00eb transhendentalit. Nj\u00eb njeri i pavler\u00eb, nj\u00eb mashtrues, i p\u00ebr\u00e7muar nga t\u00eb gjith\u00eb, gjendet duke dh\u00ebn\u00eb shpirt \u2013 papritmas, ata q\u00eb kujdesen p\u00ebr t\u00eb shfaqin nj\u00eb zell, respekt, madje edhe dashuri p\u00ebr \u00e7do shenj\u00eb jete t\u00eb tij n\u00eb prag t\u00eb vdekjes. T\u00eb gjith\u00eb nxitojn\u00eb p\u00ebr ta shp\u00ebtuar, deri n\u00eb at\u00eb pik\u00eb saq\u00eb, n\u00eb kom\u00ebn e tij m\u00eb t\u00eb thell\u00eb, ky njeri i lig ndjen di\u00e7ka t\u00eb but\u00eb dhe t\u00eb \u00ebmb\u00ebl q\u00eb dep\u00ebrton n\u00eb t\u00eb. Por, p\u00ebr sa q\u00eb ai rikthehet n\u00eb jet\u00eb, shp\u00ebtimtar\u00ebt e tij ftohen dhe ai b\u00ebhet p\u00ebrs\u00ebri i lig dhe i vrazhd\u00eb. Midis jet\u00ebs dhe vdekjes s\u00eb tij, ka nj\u00eb moment q\u00eb nuk \u00ebsht\u00eb gj\u00eb tjet\u00ebr p\u00ebrpos i <\/span>nj\u00eb<\/span><\/i> jete q\u00eb luan me vdekjen.5<\/sup><\/span> Jeta e individit i hap vend nj\u00eb jete pavetore dhe megjithat\u00eb singulare, q\u00eb shpengon nj\u00eb ngjarje t\u00eb kulluar t\u00eb lir\u00eb nga aksidentet e jet\u00ebs s\u00eb brendshme dhe t\u00eb jashtme, dometh\u00ebn\u00eb, nga subjektiviteti dhe objektiviteti i asaj q\u00eb ndodh: nj\u00eb \u201c<\/span>Homo tantum<\/span><\/i>\u201d me t\u00eb cilin e gjith\u00eb bota ka dhembshuri dhe q\u00eb arrin nj\u00eb lloj lumturie. \u00cbsht\u00eb nj\u00eb <\/span>haecitet<\/span><\/i>, nj\u00eb kjo-shm\u00ebri jo m\u00eb e individuimit, por e singularizimit: nj\u00eb jet\u00eb imanence e kulluar, neutrale, p\u00ebrtej s\u00eb mir\u00ebs dhe s\u00eb keqes, sepse ishte vet\u00ebm subjekti q\u00eb e mish\u00ebronte at\u00eb n\u00eb mesin e gj\u00ebrave q\u00eb e b\u00ebnin t\u00eb mir\u00eb ose t\u00eb keqe. Jeta e nj\u00eb individualiteti t\u00eb till\u00eb venitet n\u00eb favor t\u00eb jet\u00ebs singulare imanente t\u00eb nj\u00eb njeriu q\u00eb nuk ka m\u00eb nj\u00eb em\u00ebr, megjith\u00ebse nuk mund t\u00eb ngat\u00ebrrohet me asnj\u00eb tjet\u00ebr. Esenc\u00eb singulare, nj\u00eb jet\u00eb…<\/span><\/span><\/p>

Por nuk duhet ta kufizojm\u00eb jet\u00ebn n\u00eb momentin singular kur jeta individuale p\u00ebrballet me vdekjen universale. <\/span>Nj\u00eb<\/span><\/i> jet\u00eb \u00ebsht\u00eb kudo, n\u00eb t\u00eb gjitha momentet q\u00eb nj\u00eb subjekt i dh\u00ebn\u00eb i gjall\u00eb kalon, \u00e7aste q\u00eb maten nga objekte t\u00eb caktuara t\u00eb jetuara: nj\u00eb jet\u00eb imanente q\u00eb mbart me vete ngjarjet ose singularitetet q\u00eb ve\u00e7se aktualizohen n\u00eb subjekte dhe objekte. Kjo jet\u00eb e pacaktuar nuk ka nga ana e saj momente, sado af\u00ebr t\u00eb jen\u00eb nj\u00ebra me tjetr\u00ebn, por vet\u00ebm nd\u00ebr-koh\u00eb, nd\u00ebr\u00e7aste. S\u2019b\u00ebhet fjal\u00eb k\u00ebtu p\u00ebr di\u00e7 q\u00eb vjen e shkon, por \u00e7ka paraqet t\u00eb pamat\u00ebn e nj\u00eb kohe t\u00eb zbraz\u00ebt ku shihet ngjarja n\u00eb ardhje e sip\u00ebr dhe q\u00eb sakaq ka ndodhur, n\u00eb absolutin e nj\u00eb nd\u00ebrgjegjeje t\u00eb menj\u00ebhershme. N\u00eb romanet e tij, Aleksand\u00ebr Lernet-Holenia e vendos ngjarjen n\u00eb nj\u00eb koh\u00eb t\u00eb nd\u00ebrmjetme q\u00eb mund t\u00eb p\u00ebrpij\u00eb ushtri t\u00eb t\u00ebra. Singularitetet dhe ngjarjet q\u00eb p\u00ebrb\u00ebjn\u00eb <\/span>nj\u00eb<\/span><\/i> jet\u00eb bashk\u00ebjetojn\u00eb me aksidentet e jet<\/span>\u00ebs <\/span><\/i>q\u00eb p\u00ebrkojn\u00eb me t\u00eb, por ato nuk jan\u00eb as t\u00eb grumbulluara dhe as t\u00eb ndara n\u00eb t\u00eb nj\u00ebjt\u00ebn m\u00ebnyr\u00eb. Ato nd\u00ebrlidhen me nj\u00ebra-tjetr\u00ebn n\u00eb nj\u00eb m\u00ebnyr\u00eb krejt t\u00eb ndryshme nga se si lidhen individ\u00ebt. Madje duket se nj\u00eb jet\u00eb singulare mund t\u00eb b\u00ebj\u00eb pa asnj\u00eb individualitet, pa asnj\u00eb shoq\u00ebrues tjet\u00ebr q\u00eb e individualizon at\u00eb. P\u00ebr shembull, f\u00ebmij\u00ebt shum\u00eb t\u00eb vegj\u00ebl, t\u00eb gjith\u00eb ngjajn\u00eb me nj\u00ebri-tjetrin dhe nuk kan\u00eb pothuajse asnj\u00eb individualitet, por ata kan\u00eb singularitete: nj\u00eb buz\u00ebqeshje, nj\u00eb gjest, nj\u00eb ng\u00ebrdheshje, ngjarje k\u00ebto q\u00eb nuk jan\u00eb karakteristika subjektive. F\u00ebmij\u00ebt e vegj\u00ebl, p\u00ebrmes gjith\u00eb vuajtjeve dhe dob\u00ebsive t\u00eb tyre, p\u00ebrshkohen nga nj\u00eb jet\u00eb imanente q\u00eb \u00ebsht\u00eb fuqi e kulluar dhe madje lumturi. Aspektet e pashquara n\u00eb nj\u00eb jet\u00eb humbasin gjith\u00eb pap\u00ebrcaktimin e tyre n\u00eb mas\u00ebn q\u00eb ato mbushin nj\u00eb plan imanence ose, \u00e7ka \u00ebsht\u00eb e nj\u00ebjta gj\u00eb, n\u00eb mas\u00ebn q\u00eb ato jan\u00eb p\u00ebrb\u00ebr\u00ebs themeltar\u00eb t\u00eb elementeve t\u00eb nj\u00eb fushe transhendentale (jeta individuale, nga ana tjet\u00ebr, mbetet e pandashme nga p\u00ebrcaktimet empirike). E pashquara si e till\u00eb \u00ebsht\u00eb shenj\u00eb jo e nj\u00eb paqart\u00ebsie empirike, por e nj\u00eb p\u00ebrcaktimi nga imanenca ose nj\u00eb p\u00ebrcaktueshm\u00ebri transhendentale. Nyja e pashquar \u00ebsht\u00eb pap\u00ebrcaktim i personit vet\u00ebm sepse \u00ebsht\u00eb p\u00ebrcaktimi i singulares. Nj\u00ebshi nuk \u00ebsht\u00eb transhedenti q\u00eb do mund t\u00eb p\u00ebrmbaj\u00eb imanenc\u00ebn, por imanenca e p\u00ebrmbajtur brenda nj\u00eb fushe transhendentale. Nj\u00ebshi \u00ebsht\u00eb gjithmon\u00eb tregues i nj\u00eb shum\u00ebfish\u00ebsie: nj\u00eb ngjarje, nj\u00eb singularitet, nj\u00eb jet\u00eb… Megjith\u00ebse gjithmon\u00eb \u00ebsht\u00eb e mundur t\u00eb thirret nj\u00eb transhendenc\u00eb q\u00eb bie jasht\u00eb planit t\u00eb imanenc\u00ebs, ose q\u00eb i atribuon imanenc\u00eb vetes, \u00e7do transhendenc\u00eb themelohet vet\u00ebm n\u00eb rrjedh\u00ebn e nd\u00ebrgjegjes imanente q\u00eb i p\u00ebrket k\u00ebtij plani.6<\/sup><\/span> Transhendenca \u00ebsht\u00eb gjithmon\u00eb produkt i imanenc\u00ebs.<\/span><\/span><\/p>

Nj\u00eb jet\u00eb p\u00ebrmban vet\u00ebm virtual\u00eb. Ajo p\u00ebrb\u00ebhet nga virtualitete, ngjarje, singularitete. Ajo q\u00eb quajm\u00eb virtuale nuk \u00ebsht\u00eb di\u00e7ka q\u00eb i mungon realiteti, por di\u00e7ka q\u00eb angazhohet n\u00eb nj\u00eb proces aktualizimi duke ndjekur planin q\u00eb i jep asaj realitetin e saj t\u00eb posa\u00e7\u00ebm (duke ndjekur planin q\u00eb i jep realitetin e saj t\u00eb posa\u00e7\u00ebm). Ngjarja imanente aktualizohet n\u00eb nj\u00eb gjendje gj\u00ebrash dhe t\u00eb jetuarash q\u00eb e b\u00ebjn\u00eb at\u00eb t\u00eb ndodh\u00eb. Plani i imanenc\u00ebs nga ana e vet aktualizohet n\u00eb nj\u00eb objekt dhe nj\u00eb subjekt t\u00eb cil\u00ebve u atribuohet. Por, sado t\u00eb pandash\u00ebm t\u00eb jen\u00eb nj\u00eb objekt dhe nj\u00eb subjekt nga aktualizimi i tyre, vet\u00eb plani i imanenc\u00ebs \u00ebsht\u00eb virtual, p\u00ebr aq sa ngjarjet q\u00eb e popullojn\u00eb at\u00eb jan\u00eb virtualitete. Ngjarjet ose singularitetet i japin planit gjith\u00eb virtualitetin e tyre, ashtu si\u00e7 plani i imanenc\u00ebs u jep ngjarjeve virtuale realitetin e tyre t\u00eb plot\u00eb. Ngjarjes, e konsideruar si e pa-aktualizuar (e pashquar), nuk i mungon asgj\u00eb. Mjafton ta v\u00ebsh at\u00eb n\u00eb lidhje me elementet shoq\u00ebruese t\u00eb saj: nj\u00eb fush\u00eb transhendentale, nj\u00eb plan imanence, nj\u00eb jet\u00eb, singularitete. Nj\u00eb plag\u00eb mish\u00ebrohet ose aktualizohet n\u00eb nj\u00eb gjendje gj\u00ebrash ose jete; por vet\u00eb ajo \u00ebsht\u00eb nj\u00eb virtualitet i kulluar n\u00eb planin e imanenc\u00ebs q\u00eb na shpie n\u00eb nj\u00eb jet\u00eb. Plaga ime ekzistonte para meje: jo nj\u00eb transhendenc\u00eb e plag\u00ebs si aktualitet m\u00eb i lart\u00eb, por imanenca e saj si virtualitet gjithmon\u00eb brenda nj\u00eb mjedisi (plani ose fushe)7<\/sup>.<\/span> Ka nj\u00eb dallim t\u00eb madh midis virtualiteteve q\u00eb shquajn\u00eb imanenc\u00ebn e fush\u00ebs transhendentale dhe formave t\u00eb mundshme q\u00eb i aktualizojn\u00eb dhe i transformojn\u00eb ato n\u00eb di\u00e7ka transhendente.<\/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

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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>\u00a0[Sh\u00ebn. i p\u00ebrkth.] Transhendentali \u00ebsht\u00eb ajo \u00e7ka \u00ebsht\u00eb kusht mund\u00ebsie p\u00ebr perjetimin ose p\u00ebrvoj\u00ebn nj\u00eb \u00e7far\u00ebdo objekti, pra q\u00eb e ben objektin t\u00eb mundsh\u00ebm per t\u2019iu dukur nj\u00eb subjekti. Si i till\u00eb, transhendentali \u00ebsht\u00eb p\u00ebrpara subjektit dhe objektit, p\u00ebrpara se subjekti dhe objekti t\u00eb shfaqen n\u00eb korrelacion dhe nd\u00ebrmjet\u00ebsim t\u00eb nd\u00ebrsjell\u00eb. Objekti i duket nj\u00eb subjekti se \u00ebsht\u00eb nj\u00eb di\u00e7ka, nj\u00eb gj\u00eb-n\u00eb-vetvete, p\u00ebrtej raportimit t\u00eb tij me subjektin. Por ai duket, pra shfaqet, \u00ebsht\u00eb fenomen. N\u00eb k\u00ebt\u00eb kuptim, transhendentali dallon p\u00ebrpikm\u00ebrisht nga transhendenti: transhendentali \u00ebsht\u00eb struktura q\u00eb shpjegon pse nj\u00eb objekt duket sikur ka nj\u00eb ekzistenc\u00eb n\u00eb vetvete edhe pa subjektin, pra, k\u00ebsisoj q\u00eb shpjegon edhe shfaqjen e tij n\u00eb raport me nj\u00eb subjekt ndaj t\u00eb cilit duket dhe t\u00eb cilit i duket si dukuri. K\u00ebshtu, kategorit\u00eb transhendentale jan\u00eb ato p\u00ebrmes t\u00eb cilave gj\u00ebsendet vijn\u00eb e b\u00ebhen t\u00eb ndjeshme, por vet\u00eb nga ana e tyre kategorit\u00eb nuk jan\u00eb t\u00eb ndjeshme \u2013 jan\u00eb t\u00eb mbindjesore, si\u00e7 do thoshte Kanti. Fusha transhendentale \u00ebsht\u00eb e ajo q\u00eb p\u00ebrcaktohet nga k\u00ebto \u201ckategori\u201d.<\/span><\/p>

2.<\/span><\/span><\/span>\u00a0\u201cSikur t\u00eb reflektonim drit\u00ebn mbrapsht n\u00eb sip\u00ebrfaqe q\u00eb emanon prej tyre, drit\u00ebn e cila, po t\u00eb kishte kaluar pa kund\u00ebrshtim, nuk do t\u00eb ishte zbuluar kurr\u00eb\u201d (Henri Bergson, <\/span>Matter and Memory<\/span><\/i> [Nju Jork: Zone Books, 1988], f. 36).<\/span><\/span><\/p>

3. <\/span><\/span>Krahaso me Jean-Paul Sartre, i cili postulon nj\u00eb fush\u00eb transhendentale pa subjekt q\u00eb i referohet nj\u00eb nd\u00ebrgjegjeje q\u00eb \u00ebsht\u00eb pavetore, absolute, imanente: n\u00eb lidhje me t\u00eb, subjekti dhe objekti jan\u00eb \u201ctranshendent\u00eb\u201d (<\/span>La transcendance de l\u2019Ego<\/span><\/i> [Paris: Vrin, 1966], f. 74-87). P\u00ebr James-in, shih analiz\u00ebn e David Lapoujade, \u201cLe Flux intensif de la conscience chez William James,\u201d <\/span>Philosophie<\/span><\/i> 46 (qershor 1995).<\/span><\/span><\/p>

4. <\/span>Q\u00eb n\u00eb hyrjen e dyt\u00eb t\u00eb <\/span>La doctrine de la science<\/span><\/i>:<\/b> \u201cIntuita e veprimtaris\u00eb s\u00eb kulluar, q\u00eb nuk \u00ebsht\u00eb di\u00e7ka e fiksuar, por progres, jo nj\u00eb qenie, por nj\u00eb jet\u00eb\u201d (<\/span>Oeuvres choisies de la philosophie premi\u00e8re<\/span><\/i> [Paris: Vrin, 1964], f. 274). P\u00ebr konceptin e jet\u00ebs sipas Fichte-s, shih <\/span>Initiation \u00e0 la vie bienheureuse<\/span><\/i> (Paris: Aubier, 1944) dhe komentarin e Martial Gu\u00e9roult (f. 9).<\/span><\/span><\/p>

5. <\/span>Dickens, <\/span>Our Mutual Friend<\/span><\/i> (Nju Jork: Oxford University Press, 1989), f. 443.<\/span><\/span><\/p>

6.<\/span><\/i><\/span>\u00a0Edhe Edmund Husserl e pranon k\u00ebt\u00eb: \u201cQenia e bot\u00ebs \u00ebsht\u00eb medoemos transhendente ndaj nd\u00ebrgjegjes, madje edhe brenda d\u00ebshmis\u00eb zanafillore dhe mbetet medomos transhendente ndaj saj. Por kjo nuk ndryshon faktin se gjith\u00eb transhendenca formohet vet\u00ebm n\u00eb <\/span>jet\u00ebn e nd\u00ebrgjegjes<\/span><\/i>, e lidhur pandash\u00ebm me at\u00eb jet\u00eb…\u201d (<\/span>Meditations Cart\u00e9siennes<\/span><\/i> [Paris: Vrin, 1947], f. 52). Kjo do t\u00eb jet\u00eb pik\u00ebnisja e tekstit t\u00eb Sartrit. <\/span><\/span><\/p>

7. <\/span><\/span>Krahaso me Jo\u00eb Bousquet, <\/span>Les Capitales<\/span><\/i> (Paris: Le Cercle du Livre, 1955).<\/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":"

\u00c7far\u00eb \u00ebsht\u00eb nj\u00eb fush\u00eb transhendentale? Ajo mund t\u00eb dalloj\u00eb nga p\u00ebrvoja ngase nuk i referohet nj\u00eb objekti ose nuk i p\u00ebrket nj\u00eb subjekti (p\u00ebrfytyrimit empirik). P\u00ebr pasoj\u00eb, ajo duket si nj\u00eb rrjedh\u00eb e kulluar e nd\u00ebrgjegjes a-subjektive, nj\u00eb nd\u00ebrgjegje para-refleksive dhe pavetore, nj\u00eb vazhd\u00eb cil\u00ebsore e nd\u00ebrgjegjes pa nj\u00eb vete. Mund t\u00eb duket \u00e7udi q\u00eb transhendentali t\u00eb p\u00ebrkufizohet nga t\u00eb dh\u00ebna kaq t\u00eb menj\u00ebhershme: ne do t\u00eb flasim p\u00ebr nj\u00eb empiriz\u00ebm transhendental n\u00eb p\u00ebrkund\u00ebr gjith\u00e7kaje q\u00eb p\u00ebrb\u00ebn bot\u00ebn e subjektit dhe t\u00eb objektit. Ka di\u00e7ka t\u00eb eg\u00ebr dhe t\u00eb fuqishme n\u00eb k\u00ebt\u00eb empiriz\u00ebm transhendental q\u00eb, natyrisht, nuk \u00ebsht\u00eb elementi i ndijimit (empirizmi i thjesht\u00eb), sepse ndijimi \u00ebsht\u00eb vet\u00ebm nj\u00eb nd\u00ebrprerje brenda rrjedh\u00ebs s\u00eb nd\u00ebrgjegjes 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