{"id":29903,"date":"2026-03-14T10:53:22","date_gmt":"2026-03-14T09:53:22","guid":{"rendered":"https:\/\/nyje.al\/?p=29903"},"modified":"2026-03-14T12:11:50","modified_gmt":"2026-03-14T11:11:50","slug":"che-vuoi-sllavoj-zhizhek-i","status":"publish","type":"post","link":"https:\/\/nyje.al\/sq\/che-vuoi-sllavoj-zhizhek-i\/","title":{"rendered":"\u201cChe Vuoi?\u201d – Sllavoj Zhizhek (I)"},"content":{"rendered":"\t\t
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\u201cChe Vuoi?\u201d<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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Sllavoj Zhizhek | P\u00ebrktheu Genc Shehu | nyje.al | 14.03.2026 \n<\/h1>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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The Sublime Object of Ideology<\/span><\/i> \u00ebsht\u00eb nj\u00eb vep\u00ebr thelb\u00ebsore e Sllavoj Zhizhekut, e botuar p\u00ebr her\u00eb t\u00eb par\u00eb n\u00eb vitin 1989, q\u00eb sh\u00ebnoi hyrjen e tij n\u00eb bot\u00ebn akademike anglishtfol\u00ebse dhe vendosjen e tij si nj\u00eb nga mendimtar\u00ebt m\u00eb t\u00eb r\u00ebnd\u00ebsish\u00ebm t\u00eb teoris\u00eb bashk\u00ebkohore. Duke nd\u00ebrthurur analiz\u00ebn marksiste me psikoanaliz\u00ebn lakaniane, Zhizhek eksploron m\u00ebnyrat se si ideologjia funksionon jo vet\u00ebm p\u00ebrmes shtypjes, por edhe p\u00ebrmes k\u00ebnaq\u00ebsis\u00eb dhe d\u00ebshir\u00ebs s\u00eb pavet\u00ebdijshme. Vepra thekson konceptin e ideologjis\u00eb si nj\u00eb struktur\u00eb q\u00eb jo vet\u00ebm deformon realitetin, por sh\u00ebrben si mjeti p\u00ebrmes t\u00eb cilit individ\u00ebt e p\u00ebrballojn\u00eb vakuumin ekzistencial t\u00eb s\u00eb v\u00ebrtet\u00ebs sublime. Ky tekst \u00ebsht\u00eb nj\u00eb kontribut madhor n\u00eb fush\u00ebn e teoris\u00eb kritike, duke hapur horizonte t\u00eb reja p\u00ebr analiz\u00ebn kulturore dhe politike, si dhe duke pozicionuar Zhizhekun si nj\u00eb nd\u00ebrmjet\u00ebs t\u00eb r\u00ebnd\u00ebsish\u00ebm midis traditave intelektuale kontinentale dhe anglosaksone. Pjesa e shk\u00ebputur \u00ebsht\u00eb kapitulli i tret\u00eb i k\u00ebtij libri.1<\/sup><\/span><\/span><\/p>

P\u00ebrkthimi dhe botimi p\u00ebr Nyjen me leje paraprake t\u00eb Sllavoj Zhizhek <\/span><\/i><\/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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Identiteti<\/b><\/span><\/p>

\u201cKopsitja\u201d2<\/sup><\/i><\/b> ideologjike<\/i><\/b><\/span><\/p>

\u00c7far\u00eb e krijon dhe mban identitetin e nj\u00eb fushe ideologjike t\u00eb caktuar p\u00ebrtej t\u00eb gjitha ndryshimeve t\u00eb mundshme t\u00eb p\u00ebrmbajtjes s\u00eb saj pozitive? <\/span>Hegemony and Socialist Strategy<\/span><\/i> (\u201cHegjemonia dhe strategjia socialiste\u201d) piketon ndoshta p\u00ebrgjigjen p\u00ebrfundimtare p\u00ebr k\u00ebt\u00eb pyetje thelb\u00ebsore t\u00eb teoris\u00eb s\u00eb ideologjis\u00eb: moria e \u201cshenjuesve t\u00eb lir\u00eb, pluskues\u201d, e elementeve proto-ideologjik\u00eb, strukturohet n\u00eb nj\u00eb fush\u00eb t\u00eb unifikuar p\u00ebrmes nd\u00ebrhyrjes s\u00eb nj\u00eb \u201cpike t\u00eb caktuar nyj\u00ebtimi\u201d (kopsitja lakaniane e <\/span>point de capiton<\/span><\/i>) q\u00eb i \u201ckopsit\u201d ato, q\u00eb ndalon rr\u00ebshqitjen e tyre dhe ua ngulit kuptimin.\u00a0<\/span><\/span><\/p>

Hap\u00ebsira ideologjike \u00ebsht\u00eb e p\u00ebrb\u00ebr\u00eb nga elemente kuturu, t\u00eb palidhur me nj\u00ebri-tjetrin, \u201cshenjues pluskues\u201d, identiteti i t\u00eb cil\u00ebve \u00ebsht\u00eb \u201ci hapur\u201d, i mbip\u00ebrcaktuar3<\/sup><\/span> nga artikulimi i tyre n\u00eb nj\u00eb zinxhir me elemente t\u00eb tjera \u2013 pra, dometh\u00ebnia e tyre \u201ce fjal\u00ebp\u00ebrfjalshme\u201d varet nga mbi-dometh\u00ebnia e tyre metaforike. P\u00ebr shembull, <\/span>ekologjizmi<\/span><\/i>: lidhja e tij me elemente t\u00eb tjera ideologjike nuk p\u00ebrcaktohet paraprakisht; dikush mund t\u00eb jet\u00eb <\/span>ekolog<\/span> me orientim shtet\u00ebror (n\u00ebse beson se vet\u00ebm nd\u00ebrhyrja e nj\u00eb shteti t\u00eb fort\u00eb mund t\u00eb na shp\u00ebtoj\u00eb nga katastrofa), ekolog socialist (n\u00ebse e lokalizon burimin e shfryt\u00ebzimit t\u00eb pam\u00ebshirsh\u00ebm t\u00eb natyr\u00ebs n\u00eb sistemin kapitalist), ekolog konservator (n\u00ebse predikon q\u00eb njeriu duhet t\u2019i kthehet s\u00ebrish rr\u00ebnj\u00ebve t\u00eb thella n\u00eb tok\u00ebn e tij amtare) dhe k\u00ebshtu me radh\u00eb; <\/span>feminizmi<\/span><\/i> mund t\u00eb jet\u00eb socialist, apolitik; madje edhe <\/span>racizmi<\/span><\/i> do mund t\u00eb ishte elitist ose populist… \u201cKopsitja\u201d kryen nj\u00eb totalizim me an\u00eb t\u00eb t\u00eb cilit ky pluskim i lir\u00eb i elementeve ideologjike ndalet, ngulitet \u2013 dometh\u00ebn\u00eb, me an\u00eb t\u00eb t\u00eb cilit ata b\u00ebhen pjes\u00eb e rrjetit t\u00eb strukturuar t\u00eb kuptimit.<\/span><\/span><\/p>

N\u00ebse i \u201ckopsisim\u201d shenjuesit pluskues, p\u00ebr shembull, p\u00ebrmes \u201cKomunizmit\u201d, \u201clufta e klasava\u201d i jep nj\u00eb dometh\u00ebnie t\u00eb p\u00ebrpikt\u00eb dhe t\u00eb fiksuar t\u00eb gjitha elementeve t\u00eb tjera: demokracis\u00eb (t\u00eb ashtuquajtur\u00ebn \u201cdemokraci reale\u201d, si n\u00eb kund\u00ebrshti me \u201cdemokracin\u00eb formale borgjeze\u201d, si form\u00eb ligjore e shfryt\u00ebzimit); feminizmit (shfryt\u00ebzimi i grave si rezultat i ndarjes s\u00eb pun\u00ebs e kusht\u00ebzuar nga klasa); ekologjjizmit (shkat\u00ebrrimi i burimeve natyrore si pasoj\u00eb logjike e prodhimit kapitalist t\u00eb orientuar kah fitimi); l\u00ebvizjes pacifiste (rreziku kryesor kundrejt paqes \u00ebsht\u00eb imperializmi aventurist) dhe k\u00ebshtu me radh\u00eb.<\/span><\/p>

Zembreku n\u00eb luft\u00ebn ideologjike \u00ebsht\u00eb cila nga \u201cpikat nyj\u00ebtuese\u201d, <\/span>points de capiton<\/span><\/i>, do t\u00eb totalizoj\u00eb, t\u00eb p\u00ebrfshij\u00eb n\u00eb serin\u00eb e saj t\u00eb ekuivalencave, k\u00ebto elemente pluskuese t\u00eb lira. Sot, p\u00ebr shembull, \u00e7\u00ebshtja sa i p\u00ebrket luft\u00ebs midis neo-konservatorizmit dhe socialdemokracis\u00eb \u00ebsht\u00eb \u201cliria\u201d: neo-konservator\u00ebt p\u00ebrpiqen t\u00eb tregojn\u00eb se demokracia barazimtare, e mish\u00ebruar n\u00eb shtetin e mir\u00ebqenies, shpie medoemos n\u00eb forma t\u00eb reja t\u00eb skllav\u00ebris\u00eb, n\u00eb <\/span>var\u00ebsin\u00eb<\/span> e individit ndaj shtetit totalitar, nd\u00ebrsa socialdemokrat\u00ebt theksojn\u00eb sesi liria individuale, q\u00eb t\u00eb ket\u00eb ndofar\u00eb kuptimi, duhet t\u00eb bazohet n\u00eb jet\u00ebn sociale demokratike, barazin\u00eb e mund\u00ebsive ekonomike dhe k\u00ebshtu me radh\u00eb.<\/span><\/span><\/p>

N\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb, \u00e7do element i nj\u00eb fushe t\u00eb dh\u00ebn\u00eb ideologjike \u00ebsht\u00eb pjes\u00eb e nj\u00eb serie ekuivalencash: surplusi i tij metaforik, p\u00ebrmes t\u00eb cilit lidhet me t\u00eb gjith\u00eb elementet e tjera, p\u00ebrcakton prapaveprimthi vet\u00eb identitetin e tij (nga nj\u00eb perspektiv\u00eb komuniste, t\u00eb luftosh p\u00ebr paqe <\/span>do t\u00eb thot\u00eb<\/span><\/i> t\u00eb luftosh kund\u00ebr rendit kapitalist dhe k\u00ebshtu me radh\u00eb). Por kjo zinxhirosje \u00ebsht\u00eb e mundur vet\u00ebm me kusht q\u00eb nj\u00eb shenjues i caktuar \u2013 \u201cNj\u00ebshi\u201d lakanian \u2013 \u201ct\u00eb kopsis\u00eb\u201d t\u00ebr\u00eb fush\u00ebn dhe, duke e mish\u00ebruar at\u00eb fush\u00eb, send\u00ebrton identitetin e tij.<\/span><\/span><\/p>

Le t\u00eb marrim projektin e Laclau\/Mouffe t\u00eb demokracis\u00eb radikale: k\u00ebtu, kemi nj\u00eb artikulim t\u00eb luft\u00ebrave e p\u00ebrpjekjeve t\u00eb ve\u00e7anta (p\u00ebr paqe, ekologji, feminiz\u00ebm, t\u00eb drejtat e njeriut e k\u00ebshtu me radh\u00eb), asnj\u00ebra prej t\u00eb cilave nuk pretendon t\u00eb jet\u00eb \u201ce V\u00ebrteta\u201d, e Shenjuara\u00a0 p\u00ebrfundimtare, \u201cKuptimi i v\u00ebrtet\u00eb\u201d i t\u00eb gjitha t\u00eb tjerave; por vet\u00eb titulli \u201cdemokraci radikale\u201d tregon se vet\u00eb mund\u00ebsia e artikulimit t\u00eb tyre n\u00ebnkupton rolin \u201cnyj\u00ebtues\u201d, p\u00ebrcaktues t\u00eb nj\u00eb p\u00ebrpjekje t\u00eb caktuar e cila, pik\u00ebrisht si p\u00ebrpjekje e ve\u00e7ant\u00eb, ravij\u00ebzon horizontin e t\u00eb gjitha p\u00ebrpjekjeve t\u00eb tjera. Ky rol p\u00ebrcaktues i p\u00ebrket, natyrisht, demokracis\u00eb, \u201cshpikjes demokratike\u201d: sipas Laclau-t dhe Mouffe-s\u00eb, t\u00eb gjitha luft\u00ebrat a p\u00ebrpjekjet e tjera (socialiste, feministe…) do t\u00eb mund t\u00eb p\u00ebrfytyroheshin si radikalizim, zgjatje dhe zbatim gradual i projektit demokratik n\u00eb fusha t\u00eb reja (t\u00eb marr\u00ebdh\u00ebnieve ekonomike, t\u00eb marr\u00ebdh\u00ebnieve midis sekseve…). Paradoksi dialektik q\u00ebndron n\u00eb faktin se, larg nga kryerja e nj\u00eb shtypjeje t\u00eb dhunshme t\u00eb dallimeve, p\u00ebrpjekja partikulare q\u00eb luan nj\u00eb rol hegjemon \u00e7el vet\u00eb hap\u00ebsir\u00ebn p\u00ebr autonomin\u00eb relative t\u00eb p\u00ebrpjekjeve t\u00eb tjera partikulare: p\u00ebrpjekja feministe, p\u00ebr shembull, \u00ebsht\u00eb e mundur vet\u00ebm p\u00ebrmes referenc\u00ebs ndaj diskursit politik demokratiko-barazimtar.<\/span><\/p>

Detyra e par\u00eb e analiz\u00ebs \u00ebsht\u00eb pra t\u00eb lokalizoj\u00eb, n\u00eb nj\u00eb fush\u00eb ideologjike t\u00eb caktuar, p\u00ebrpjekjen a betej\u00ebn partikulare, specifike q\u00eb p\u00ebrcakton nj\u00ebkoh\u00ebsisht horizontin e totalitetit t\u00eb saj \u2013 p\u00ebr ta v\u00ebn\u00eb n\u00eb terma hegelian\u00eb, specien q\u00eb \u00ebsht\u00eb lloji i saj universal. Por ky \u00ebsht\u00eb problemi ky\u00e7 teorik: si ndryshon ky rol p\u00ebrcaktues, totalizues i nj\u00eb lufte t\u00eb ve\u00e7ant\u00eb nga \u201chegjemonia\u201d n\u00eb konceptimin tradicional ku nj\u00eb luft\u00eb e caktuar (p\u00ebrpjekja e pun\u00ebtor\u00ebve n\u00eb marksiz\u00ebm) shfaqet si e V\u00ebrteta e t\u00eb gjitha t\u00eb tjerave, asisoj q\u00eb t\u00eb gjitha luft\u00ebrat e tjera n\u00eb fund t\u00eb fundit jan\u00eb ve\u00e7se forma t\u00eb shprehjes s\u00eb saj dhe q\u00eb fitorja n\u00eb k\u00ebt\u00eb luft\u00eb na jep \u00e7el\u00ebsin p\u00ebr fitore n\u00eb fusha t\u00eb tjera? Apo, si\u00e7 shkon argumenti i zakonsh\u00ebm marksist: vet\u00ebm revolucioni i suksessh\u00ebm socialist do t\u00eb b\u00ebj\u00eb t\u00eb mundur shfuqizimin e shtypjes s\u00eb grave, p\u00ebrfundimin e shfryt\u00ebzimit shkat\u00ebrrues t\u00eb natyr\u00ebs, lirim nga k\u00ebrc\u00ebnimi i shkat\u00ebrrimit b\u00ebrthamor… Me fjal\u00eb t\u00eb tjera: si t\u00eb formulojm\u00eb rolin p\u00ebrcaktues t\u00eb nj\u00eb fushe t\u00eb ve\u00e7ant\u00eb e specifike pa r\u00ebn\u00eb n\u00eb grack\u00ebn e esencializmit? Teza ime \u00ebsht\u00eb se anti-deskriptivizmi i Saul Kripke na ofron mjetet konceptuale p\u00ebr t\u00eb zgjidhur k\u00ebt\u00eb problem.<\/span><\/p>

Deskriptivizmi kundrejt antideskriptivizmit<\/i><\/b><\/span><\/p>

Ne mund ta quajm\u00eb p\u00ebrvoj\u00ebn themelore mbi t\u00eb cil\u00ebn ngrihet antideskriptivizmi i Kripkes si \u201cpushtimi i rr\u00ebmbyesve t\u00eb trupit\u201d, duke iu referuar filmit t\u00eb njohur fanta-shkencor t\u00eb viteve 1950 (<\/span>Invasion of the Body Snatchers<\/span><\/i>): nj\u00eb pushtim krijesash nga hap\u00ebsira e jashtme q\u00eb marrin trajt\u00eb njer\u00ebzore \u2013 duken pik\u00ebrisht si njer\u00ebz, kan\u00eb t\u00eb gjitha vetit\u00eb e tyre, por n\u00eb nj\u00ebfar\u00eb kuptimi kjo i b\u00ebn ata edhe m\u00eb t\u00eb rr\u00ebqethsh\u00ebm e t\u00eb \u00e7uditsh\u00ebm. Ky problem \u00ebsht\u00eb i nj\u00ebjt\u00eb me antisemitizmin (dhe p\u00ebr k\u00ebt\u00eb arsye <\/span>Invasion of the Body Snatchers<\/span><\/i> mund t\u00eb lexohet si metafor\u00eb p\u00ebr anti-komunizmin e epok\u00ebs s\u00eb McCarthy-t4<\/sup><\/span> n\u00eb vitet 1950): hebrenjt\u00eb jan\u00eb \u201csi ne\u201d; \u00ebsht\u00eb e v\u00ebshtir\u00eb t\u2019i njoh\u00ebsh ata, t\u00eb p\u00ebrcaktosh n\u00eb nivelin e realitetit pozitiv at\u00eb tepric\u00eb, at\u00eb ve\u00e7ori ikatare t\u00eb tyre q\u00eb i dallon nga t\u00eb gjith\u00eb njer\u00ebzit e tjer\u00eb.<\/span><\/span><\/p>

\u00c7\u00ebshtja n\u00eb mosmarr\u00ebveshjen midis deskriptivizmit dhe antideskriptivizmit \u00ebsht\u00eb m\u00eb elementarja: si i referohen emrat objekteve q\u00eb ato p\u00ebrshenjojn\u00eb? Pse fjala \u201ctryez\u00eb\u201d i referohet nj\u00eb tryeze? P\u00ebrgjigjja deskriptiviste \u00ebsht\u00eb ajo evidentja: p\u00ebr shkak t\u00eb kuptimit t\u00eb saj; \u00e7do fjal\u00eb \u00ebsht\u00eb n\u00eb radh\u00eb t\u00eb par\u00eb bart\u00ebse e nj\u00eb kuptimi t\u00eb caktuar \u2013 pra, ajo do t\u00eb thot\u00eb nj\u00eb tog ve\u00e7orish p\u00ebrshkruese (\u201ctryez\u00eb\u201d do t\u00eb thot\u00eb nj\u00eb objekt me nj\u00eb form\u00eb t\u00eb caktuar, q\u00eb sh\u00ebrben p\u00ebr q\u00ebllime t\u00eb caktuara) dhe m\u00eb pas i referohet objekteve n\u00eb realitet p\u00ebr aq sa ato kan\u00eb vetit\u00eb e p\u00ebrshkruara nga togu i p\u00ebrshkrimeve. \u201cTryez\u00eb\u201d do t\u00eb thot\u00eb tryez\u00eb sepse nj\u00eb tryez\u00eb ka vetit\u00eb e p\u00ebrfshira n\u00eb kuptimin e fjal\u00ebs \u201ctryez\u00eb\u201d. Q\u00ebllim\u00ebsia k\u00ebshtu ka p\u00ebrpar\u00ebsi logjike mbi shtrirjen: shtrirja (nj\u00eb bashk\u00ebsi objektesh t\u00eb cil\u00ebve u referohet nj\u00eb fjal\u00eb) p\u00ebrcaktohet nga q\u00ebllimi (nga veti universale q\u00eb p\u00ebrfshihen n\u00eb kuptimin e saj). P\u00ebrgjigjja antideskriptiviste, n\u00eb kontrast, \u00ebsht\u00eb se nj\u00eb fjal\u00eb lidhet me nj\u00eb objekt ose nj\u00eb grup objektesh p\u00ebrmes nj\u00eb akti t\u00eb \u201cpag\u00ebzimit fillestar\u201d dhe kjo lidhje mbahet edhe n\u00ebse grupi i ve\u00e7orive p\u00ebrshkruese q\u00eb fillimisht p\u00ebrcaktonin kuptimin e fjal\u00ebs ndryshon plot\u00ebsisht.\u00a0<\/span><\/p>

Le t\u00eb marrim nj\u00eb shembull t\u00eb thjeshtuar nga Kripke: n\u00ebse e pyesim publikun e gjer\u00eb p\u00ebr nj\u00eb p\u00ebrshkrim identifikues t\u00eb \u201cKurt G\u00f6del\u201d, p\u00ebrgjigjja do t\u00eb ishte \u201cautori i prov\u00ebs s\u00eb paplot\u00ebsis\u00eb s\u00eb aritmetik\u00ebs\u201d; por le ta z\u00ebm\u00eb se prova u shkrua nga nj\u00eb tjet\u00ebr njeri, Schmidt, nj\u00eb mik i G\u00f6del-it, dhe se G\u00f6del e vrau at\u00eb dhe e p\u00ebrvet\u00ebsoi zbulimin e prov\u00ebs s\u00eb p\u00ebrmendur; n\u00eb k\u00ebt\u00eb rast, emri \u201cKurt G\u00f6del\u201d do t\u2019i referohej ende t\u00eb nj\u00ebjtit G\u00f6del, edhe pse p\u00ebrshkrimi identifikues nuk do t\u00eb zbatohej m\u00eb p\u00ebr t\u00eb. Ideja \u00ebsht\u00eb se emri \u201cG\u00f6del\u201d \u00ebsht\u00eb lidhur me nj\u00eb objekt t\u00eb caktuar (nj\u00eb person) p\u00ebrmes nj\u00eb \u201cpag\u00ebzimi fillestar\u201d dhe kjo lidhje q\u00ebndron edhe n\u00ebse p\u00ebrshkrimi fillestar identifikues del t\u00eb jet\u00eb i pav\u00ebrtet\u00eb.5<\/sup><\/span>\u00a0Kjo \u00ebsht\u00eb b\u00ebrthama e mosmarr\u00ebveshjes: deskriptivist\u00ebt theksojn\u00eb p\u00ebrmbajtjen imanente, t\u00eb brendshme e \u201cq\u00ebllimore\u201d t\u00eb nj\u00eb fjale, nd\u00ebrsa antideskriptivist\u00ebt e konsiderojn\u00eb vendimtare lidhjen e jashtme shkak\u00ebsore, m\u00ebnyr\u00ebn se si nj\u00eb fjal\u00eb \u00ebsht\u00eb p\u00ebrcjellur nga subjekti n\u00eb subjekt n\u00eb nj\u00eb zinxhir tradite.<\/span><\/span><\/p>

K\u00ebtu, nj\u00eb akuz\u00eb e par\u00eb na parashtrohet: a nuk \u00ebsht\u00eb p\u00ebrgjigjja evidente ndaj k\u00ebsaj mosmarr\u00ebveshje se kemi t\u00eb b\u00ebjm\u00eb me dy lloje t\u00eb ndryshme emrash: me nocione q\u00eb p\u00ebrshenjojn\u00eb lloje (universale) dhe me emra t\u00eb p\u00ebrve\u00e7\u00ebm? A nuk \u00ebsht\u00eb zgjidhja e saj thjesht q\u00eb deskriptivizmi llogarit m\u00ebnyr\u00ebn se si funksionojn\u00eb nocionet gjenerike dhe antideskriptivizmi m\u00ebnyr\u00ebn se si funksionojn\u00eb emrat e p\u00ebrve\u00e7\u00ebm? N\u00ebse i referohemi dikujt si \u201cdhjamosh\u201d, \u00ebsht\u00eb e qart\u00eb se ai duhet t\u00eb ket\u00eb t\u00eb pakt\u00ebn vetin\u00eb e t\u00eb qenurit tep\u00ebr i b\u00ebsh\u00ebm, por n\u00ebse i referohemi dikujt si \u201cPjet\u00ebr\u201d, nuk mund t\u00eb nxjerrim ndonj\u00eb nga vetit\u00eb e tij efektive \u2013 emri \u201cPjet\u00ebr\u201d i referohet atij thjesht sepse \u00ebsht\u00eb pag\u00ebzuar \u201cPjet\u00ebr\u201d. Por nj\u00eb zgjidhje e till\u00eb, nj\u00eb p\u00ebrpjekje p\u00ebr t\u00eb hequr qafe problemin me nj\u00eb sqarim t\u00eb thjesht\u00eb klasifikues, nuk e kap fare at\u00eb q\u00eb \u00ebsht\u00eb n\u00eb thelb t\u00eb mosmarr\u00ebveshjes: si deskriptivizmi ashtu edhe antideskriptivizmi synojn\u00eb nj\u00eb teori <\/span>t\u00eb p\u00ebrgjithshme<\/span><\/i> t\u00eb funksioneve referuese. P\u00ebr deskriptivizmin, emrat e p\u00ebrve\u00e7\u00ebm nga ana e tyre jan\u00eb thjesht p\u00ebrshkrime t\u00eb sakta t\u00eb maskuara ose t\u00eb shkurtuara, nd\u00ebrsa p\u00ebr antideskriptivizmin, zinxhiri i jasht\u00ebm shkak\u00ebsor p\u00ebrcakton referenc\u00ebn edhe n\u00eb rastin e nocioneve gjenerike, t\u00eb pakt\u00ebn t\u00eb atyre q\u00eb tregojn\u00eb lloje natyrore. Le t\u00eb marrim s\u00ebrish nj\u00eb shembull disi t\u00eb thjeshtuar nga Kripke: n\u00eb nj\u00eb moment t\u00eb caktuar n\u00eb parahistori, nj\u00eb lloj i caktuar objekti u pag\u00ebzua \u201car\u201d dhe ky em\u00ebr u nd\u00ebrlidh n\u00eb at\u00eb moment me nj\u00eb tog ve\u00e7orish p\u00ebrshkruese (nj\u00eb metal i verdh\u00eb, i r\u00ebnd\u00eb dhe i shndritsh\u00ebm q\u00eb mund t\u00eb stoliset bukur, e k\u00ebshtu me radh\u00eb); me kalimin e shekujve, ky tog p\u00ebrshkrimesh \u00ebsht\u00eb shtuar dhe ndryshuar n\u00eb p\u00ebrputhje me zhvillimin e njohurive njer\u00ebzore, asisoj q\u00eb sot ta identifikojm\u00eb \u201carin\u201d me specifikimin e tij brenda tabel\u00ebs periodike dhe t\u00eb protoneve, neutroneve, elektroneve, spektreve t\u00eb tij, e k\u00ebshtu me radh\u00eb; por le ta z\u00ebm\u00eb se sot nj\u00eb shkenc\u00ebtar do t\u00eb zbulonte se gjith\u00eb bota e ka patur gabim p\u00ebr t\u00eb gjitha vetit\u00eb e objektit t\u00eb quajtur \u201car\u201d (p\u00ebrshtypja se ka nj\u00eb ngjyr\u00eb t\u00eb verdh\u00eb t\u00eb shndritshme \u00ebsht\u00eb prodhuar nga nj\u00eb iluzion optik universal, e k\u00ebshtu me radh\u00eb) \u2013 n\u00eb k\u00ebt\u00eb rast, fjala \u201car\u201d do t\u00eb vazhdonte t\u2019i referohej t\u00eb nj\u00ebjtit objekt si m\u00eb par\u00eb \u2013 pra, do t\u00eb thoshim \u201cari nuk ka vetit\u00eb q\u00eb i jan\u00eb atribuar deri tani\u201d, jo \u201cobjekti q\u00eb deri tani e kemi marr\u00eb p\u00ebr ar nuk \u00ebsht\u00eb n\u00eb t\u00eb v\u00ebrtet\u00eb ar\u201d.<\/span><\/span><\/p>

E nj\u00ebjta gj\u00eb vlen edhe p\u00ebr situat\u00ebn e kund\u00ebrt kund\u00ebrfaktuale: \u00ebsht\u00eb e mundur q\u00eb t\u00eb ekzistoj\u00eb nj\u00eb l\u00ebnd\u00eb q\u00eb ka t\u00eb gjitha shenjat identifikuese q\u00eb zakonisht ia atribuonim arit dhe q\u00eb p\u00ebrdornim p\u00ebr ta identifikuar n\u00eb radh\u00eb t\u00eb par\u00eb, por q\u00eb nuk \u00ebsht\u00eb e nj\u00ebjta lloj gj\u00ebje, q\u00eb nuk \u00ebsht\u00eb e nj\u00ebjta l\u00ebnd\u00eb. Do t\u00eb thoshim p\u00ebr nj\u00eb gj\u00eb t\u00eb till\u00eb se, megjith\u00ebse ka t\u00eb gjitha dukjet q\u00eb fillimisht p\u00ebrdornim p\u00ebr t\u00eb identifikuar arin, nuk \u00ebsht\u00eb ar.6<\/sup><\/span><\/p>

Pse? Sepse kjo l\u00ebnd\u00eb nuk \u00ebsht\u00eb lidhur me emrin \u201car\u201d p\u00ebrmes nj\u00eb zinxhiri shkak\u00ebsor q\u00eb shkon prapa deri te \u201cpag\u00ebzimi fillestar\u201d q\u00eb themeloi referenc\u00ebn e \u201carit\u201d. P\u00ebr t\u00eb nj\u00ebjt\u00ebn arsye duhet t\u00eb thuhet se edhe n\u00ebse arkeolog\u00ebt ose gjeolog\u00ebt do t\u00eb zbulonin nes\u00ebr disa fosile q\u00eb tregonin p\u00ebrfundimisht ekzistenc\u00ebn e kafsh\u00ebve n\u00eb t\u00eb kaluar\u00ebn q\u00eb p\u00ebrmbushin gjith\u00e7ka q\u00eb dim\u00eb p\u00ebr njohurit\u00eb e mitit t\u00eb nj\u00ebbrir\u00ebshit, kjo nuk do t\u00eb tregonte se ka pasur nj\u00ebbrir\u00ebsha.<\/span> 7<\/span><\/sup><\/span><\/p>

Me fjal\u00eb t\u00eb tjera, edhe n\u00ebse k\u00ebto pothuaj-nj\u00ebbrir\u00ebsha p\u00ebrputhen n\u00eb m\u00ebnyr\u00eb t\u00eb p\u00ebrkryer me togun e ve\u00e7orive p\u00ebrshkruese t\u00eb p\u00ebrfshira n\u00eb kuptimin e fjal\u00ebs \u201cnj\u00ebbrir\u00ebsh\u201d, ne nuk mund t\u00eb jemi t\u00eb sigurt se pik\u00ebrisht k\u00ebto ishin referenca origjinale e nocionit mitik t\u00eb \u201cnj\u00ebbrir\u00ebshit\u201d \u2013 pra, objekti me t\u00eb cilin fjala \u201cnj\u00ebbrir\u00ebsh\u201d ishte fashitur n\u00eb \u201cpag\u00ebzimin fillestar\u201d… Si do mund t\u2019i injoronim p\u00ebrmbajtjet libidinale t\u00eb k\u00ebtyre propozimeve t\u00eb Kripkes? Ajo q\u00eb \u00ebsht\u00eb n\u00eb loj\u00eb k\u00ebtu \u00ebsht\u00eb pik\u00ebrisht problemi i \u201cp\u00ebrmbushjes s\u00eb d\u00ebshir\u00ebs\u201d: kur hasim n\u00eb realitet nj\u00eb objekt q\u00eb ka t\u00eb gjitha vetit\u00eb e objektit t\u00eb fantazuar t\u00eb d\u00ebshir\u00ebs, gjithsesi p\u00ebrjetojm\u00eb domosdo nj\u00eb lloj zhg\u00ebnjimi; ne p\u00ebrjetojm\u00eb nj\u00ebfar\u00eb ndjesie se \u201cnuk \u00ebsht\u00eb kjo [\u00e7ka desha]\u201d; b\u00ebhet e qart\u00eb se objekti real m\u00eb n\u00eb fund i gjetur nuk \u00ebsht\u00eb referenca e d\u00ebshir\u00ebs megjith\u00ebse ka t\u00eb gjitha vetit\u00eb q\u00eb lypen. Ndoshta nuk \u00ebsht\u00eb rast\u00ebsi q\u00eb Kripke zgjedh si shembuj objekte me nj\u00eb konotacion t\u00eb fort\u00eb libidinal, objekte q\u00eb sakaq mish\u00ebrojn\u00eb d\u00ebshir\u00ebn n\u00eb mitologjin\u00eb e p\u00ebrbashk\u00ebt: ari, nj\u00ebbrir\u00ebshi…<\/span><\/p>

Dy mitet<\/i><\/b><\/span><\/p>

Duke pasur parasysh se si vet\u00eb terreni i mosmarr\u00ebveshjes midis deskriptivizmit dhe antideskriptivizmit p\u00ebrshkohet k\u00ebsisoj nga nj\u00eb rrym\u00eb e n\u00ebndheshme e ekonomis\u00eb s\u00eb d\u00ebshir\u00ebs, nuk duhet t\u00eb na habis\u00eb q\u00eb teoria lakaniane mund t\u00eb na ndihmoj\u00eb t\u00eb kthjellojm\u00eb termat e k\u00ebsaj mosmarr\u00ebveshjeje, jo n\u00eb kuptimin e nj\u00eb \u201csinteze\u201d pothuaj-dialektike midis dy pik\u00ebpamjeve t\u00eb kund\u00ebrta, por p\u00ebrkundrazi, duke treguar se si, si deskriptivizmi ashtu edhe antideskriptivizmi, <\/span>i dalin huq t\u00eb nj\u00ebjt\u00ebs pik\u00eb ky\u00e7e<\/span><\/i> \u2013 kontingjenc\u00ebn radikale t\u00eb em\u00ebrtimit. D\u00ebshmia p\u00ebr k\u00ebt\u00eb \u00ebsht\u00eb se, p\u00ebr t\u00eb mbrojtur zgjidhjen e tyre, t\u00eb dyja pozicionet duhet t\u00eb p\u00ebrdorin nj\u00eb mit, t\u00eb shpikin nj\u00eb mit: nj\u00eb mit t\u00eb nj\u00eb fisi primitiv te Searle-i, nj\u00eb mit t\u00eb \u201cvrojtuesit t\u00eb gjith\u00ebdijsh\u00ebm t\u00eb historis\u00eb\u201d te Donnellan-i. P\u00ebr t\u00eb kund\u00ebrshtuar antideskriptivizmin, Searle shpik nj\u00eb komunitet primitiv gjuetar-mbledh\u00ebs me nj\u00eb gjuh\u00eb q\u00eb p\u00ebrmban emra t\u00eb p\u00ebrve\u00e7\u00ebm:<\/span><\/span><\/p>

Imagjinoni q\u00eb brenda n\u00eb fis t\u00eb gjith\u00eb njihen me nj\u00ebri-tjetrin dhe se an\u00ebtar\u00ebt e porsalindur t\u00eb tij pag\u00ebzohen n\u00eb ceremoni me pjes\u00ebmarrjen e t\u00eb gjith\u00eb bashk\u00ebsis\u00eb. Imagjinoni m\u00eb tej se, teksa f\u00ebmij\u00ebt rriten, ata m\u00ebsojn\u00eb emrat e njer\u00ebzve sikurse emrat lokal\u00eb t\u00eb maleve, liqeneve, rrug\u00ebve, sht\u00ebpive, etj., p\u00ebrmes ekspozimit t\u00eb p\u00ebrs\u00ebritur. Supozoni gjithashtu se n\u00eb k\u00ebt\u00eb fis ka nj\u00eb tabu t\u00eb rrept\u00eb kund\u00ebr t\u00eb folurit p\u00ebr t\u00eb vdekurit, k\u00ebshtu q\u00eb nuk p\u00ebrmendet kurr\u00eb emri i askujt pas vdekjes. Tani, q\u00ebllimi i k\u00ebsaj fantazie \u00ebsht\u00eb thjesht ky: Si\u00e7 e kam p\u00ebrshkruar, ky fis ka nj\u00eb institucion emrash t\u00eb p\u00ebrve\u00e7\u00ebm q\u00eb p\u00ebrdoren p\u00ebr referenc\u00eb n\u00eb t\u00eb nj\u00ebjt\u00ebn m\u00ebnyr\u00eb q\u00eb emrat tan\u00eb p\u00ebrdoren p\u00ebr referenc\u00eb, por <\/span>nuk ka asnj\u00eb p\u00ebrdorim t\u00eb vet\u00ebm t\u00eb nj\u00eb emri n\u00eb fis q\u00eb p\u00ebrmbush zinxhirin shkak\u00ebsor t\u00eb teoris\u00eb s\u00eb komunikimit<\/span><\/i>.8<\/sup><\/span><\/span><\/p>

Me fjal\u00eb t\u00eb tjera, n\u00eb k\u00ebt\u00eb fis, \u00e7do p\u00ebrdorim i emrit p\u00ebrmbush pretendimin deskriptivist: referenca p\u00ebrcaktohet ekskluzivisht nga nj\u00eb tog ve\u00e7orish p\u00ebrshkruese. Searle e di, natyrisht, se nj\u00eb fis i till\u00eb nuk ka ekzistuar kurr\u00eb; ai do vet\u00ebm t\u00eb tregoj\u00eb se m\u00ebnyra se si funksionon em\u00ebrtimi n\u00eb k\u00ebt\u00eb fis \u00ebsht\u00eb <\/span>logjikisht par\u00ebsore<\/span><\/i>: se t\u00eb gjith\u00eb kund\u00ebrshembujt e p\u00ebrdorur nga antideskriptivist\u00ebt jan\u00eb logjikisht dyt\u00ebsor\u00eb, ato \u201cparazitojn\u00eb\u201d, ato n\u00ebnkuptojn\u00eb funksionimin paraprak \u201cdeskriptivist\u201d. Kur gjith\u00e7ka q\u00eb dim\u00eb p\u00ebr dik\u00eb \u00ebsht\u00eb se emri i tij \u00ebsht\u00eb Smith \u2013 kur e vetmja p\u00ebrmbajtje q\u00ebllimore e \u201cSmith\u201d \u00ebsht\u00eb \u201cpersoni t\u00eb cilit t\u00eb tjer\u00ebt i referohen si Smith\u201d \u2013 nj\u00eb gjendje e till\u00eb logjikisht presupozon ekzistenc\u00ebn e t\u00eb pakt\u00ebn nj\u00eb subjekti tjet\u00ebr q\u00eb di shum\u00eb m\u00eb tep\u00ebr p\u00ebr Smithin \u2013 p\u00ebr t\u00eb cilin emri \u201cSmith\u201d \u00ebsht\u00eb i lidhur me nj\u00eb tog t\u00eb t\u00ebr\u00eb ve\u00e7orish p\u00ebrshkruese (nj\u00eb zot\u00ebri i moshuar e i dhjamosur q\u00eb jep nj\u00eb kurs mbi historin\u00eb e pornografis\u00eb…). Me fjal\u00eb t\u00eb tjera, rasti i dh\u00ebn\u00eb nga antideskriptivizmi si \u201cnormal\u201d (p\u00ebrcjellja e referenc\u00ebs p\u00ebrmes nj\u00eb zinxhiri shkak\u00ebsor t\u00eb jasht\u00ebm) \u00ebsht\u00eb ve\u00e7se p\u00ebrshkrim \u201ci jasht\u00ebm\u201d (nj\u00eb p\u00ebrshkrim q\u00eb nuk merr parasysh p\u00ebrmbajtjen q\u00ebllimore) i nj\u00eb funksionimi q\u00eb \u00ebsht\u00eb \u201cparazitar\u201d \u2013 dometh\u00ebn\u00eb, logjikisht dyt\u00ebsor.<\/span><\/span><\/p>

P\u00ebr t\u00eb hedhur posht\u00eb Searle-in, ne duhet t\u00eb demonstrojm\u00eb se fisi i tij primitiv, n\u00eb t\u00eb cilin gjuha funksionon ekskluzivisht n\u00eb m\u00ebnyr\u00eb p\u00ebrshkruese, nuk \u00ebsht\u00eb vet\u00ebm empirikisht por edhe logjikisht i pamundur. Procedura derrideane, sigurisht, do t\u00eb tregonte se si p\u00ebrdorimi \u201cparazitar\u201d gjithmon\u00eb g\u00ebrryen \u2013 dhe ka pas\u00eb g\u00ebrryer qysh n\u00eb fillim \u2013 funksionimin e kulluar p\u00ebrshkrues: se si miti i Searle p\u00ebr nj\u00eb fis primitiv paraqet thjesht nj\u00eb tjet\u00ebr version t\u00eb nj\u00eb komuniteti krejt\u00ebsisht transparent, n\u00eb t\u00eb cilin referenca nuk turbullohet nga asnj\u00eb munges\u00eb, nga asnj\u00eb mang\u00ebsi.<\/span><\/p>

Qasja lakaniane do t\u00eb theksonte nj\u00eb tipar tjet\u00ebr: e th\u00ebn\u00eb thjesht, n\u00eb p\u00ebrshkrimin e Searle-it p\u00ebr fisin e tij, di\u00e7ka mungon. N\u00ebse nj\u00ebmend shqet\u00ebsohemi p\u00ebr gjuh\u00ebn n\u00eb kuptimin e saj t\u00eb rrept\u00eb, me gjuh\u00ebn si nj\u00eb rrjet shoq\u00ebror n\u00eb t\u00eb cilin kuptimi ekziston vet\u00ebm p\u00ebr aq sa njihet nd\u00ebrsjelltas \u2013 me nj\u00eb gjuh\u00eb q\u00eb, me p\u00ebrkufizim, nuk mund t\u00eb jet\u00eb \u201cprivate\u201d \u2013 at\u00ebher\u00eb duhet t\u00eb jet\u00eb pjes\u00eb e kuptimit t\u00eb \u00e7do emri fakti q\u00eb ai i referohet nj\u00eb objekti t\u00eb caktuar <\/span>sepse ky \u00ebsht\u00eb emri i tij<\/span><\/i>, sepse t\u00eb tjer\u00ebt e p\u00ebrdorin k\u00ebt\u00eb em\u00ebr p\u00ebr t\u00eb treguar objektin n\u00eb fjal\u00eb: \u00e7do em\u00ebr, p\u00ebr aq sa \u00ebsht\u00eb pjes\u00eb e gjuh\u00ebs s\u00eb p\u00ebrbashk\u00ebt, n\u00ebnkupton k\u00ebt\u00eb moment vet\u00ebreferues, rrethor a qarkor. \u201cT\u00eb tjer\u00ebt\u201d, sigurisht, nuk mund t\u00eb reduktohen te t\u00eb tjer\u00ebt empirik\u00eb; ata m\u00eb tep\u00ebr anohen kah \u201cTjetri i madh\u201d lakanian, kah vet\u00eb rendi simbolik.<\/span><\/span><\/p>

K\u00ebtu hasim budallall\u00ebkun e posa\u00e7\u00ebm dogmatik t\u00eb shenjuesit si shenjues, budallall\u00ebkun q\u00eb merr trajt\u00ebn e nj\u00eb tautologjie: nj\u00eb em\u00ebr i referohet nj\u00eb objekti <\/span>sepse ky objekt quhet ashtu<\/span><\/i> \u2013 kjo form\u00eb jopersonale, pavetore, (\u201ck\u00ebshtu quhet\u201d) shpall p\u00ebrmas\u00ebn e \u201cTjetrit t\u00eb madh\u201d p\u00ebrtej subjekteve t\u00eb tjera. Shembulli i evokuar nga Searle si kryeshembull i parazitizmit \u2013 shembulli i fol\u00ebsve q\u00eb nuk din\u00eb asgj\u00eb p\u00ebr objektin p\u00ebr t\u00eb cilin po flasin dhe p\u00ebr t\u00eb cil\u00ebt \u201ce vetmja p\u00ebrmbajtje q\u00ebllimore mund t\u00eb jet\u00eb se ata jan\u00eb duke e p\u00ebrdorur emrin p\u00ebr t\u2019iu referuar asaj t\u00eb cil\u00ebs t\u00eb tjer\u00ebt po ashtu i referohen me t\u00eb nj\u00ebjtin em\u00ebr\u201d9<\/sup><\/span> \u2013 tregon, p\u00ebrkundrazi, nj\u00eb p\u00ebrb\u00ebr\u00ebs t\u00eb domosdosh\u00ebm t\u00eb \u00e7do p\u00ebrdorimi \u201cnormal\u201d t\u00eb emrave n\u00eb gjuh\u00eb si lidhje sociale \u2013 dhe ky p\u00ebrb\u00ebr\u00ebs tautologjik \u00ebsht\u00eb krye-shenjuesi lakanian, \u201cshenjuesi pa t\u00eb shenjuar\u201d.<\/span><\/span><\/p>

Pjesa ironike e k\u00ebsaj q\u00ebndron te fakti se kjo munges\u00eb \u00ebsht\u00eb n\u00eb t\u00eb v\u00ebrtet\u00eb e brendashkruar n\u00eb p\u00ebrshkrimin e Searle-it n\u00eb form\u00ebn e nj\u00eb ndalimi (\u201c…ka nj\u00eb tabu t\u00eb rrept\u00eb n\u00eb k\u00ebt\u00eb fis kund\u00ebr t\u00eb folurit p\u00ebr t\u00eb vdekurit\u201d): fisi mitik i Searle-it \u00ebsht\u00eb k\u00ebshtu nj\u00eb fis psikotik\u00ebsh q\u00eb \u2013 p\u00ebr shkak t\u00eb tabus\u00eb p\u00ebr emrat e t\u00eb vdekurve \u2013 p\u00ebrmbaron10<\/sup><\/span> funksionin e Emrit-t\u00eb-Atit<\/span> \u2013 q\u00eb do t\u00eb thot\u00eb, parandalon transformimin e babait t\u00eb vdekur n\u00eb sundimin e Emrit t\u00eb tij. N\u00ebse, p\u00ebr pasoj\u00eb, deskriptivizmi i Searle-it humbet p\u00ebrmas\u00ebn e <\/span>Tjetrit t\u00eb madh<\/span><\/i>, antideskriptivizmi \u2013 t\u00eb pakt\u00ebn n\u00eb variantin e tij mbizot\u00ebrues \u2013 humbet <\/span>tjetrin e vog\u00ebl<\/span><\/i>, p\u00ebrmas\u00ebn e objektit si Real n\u00eb kuptimin lakanian: dallimi Real\/realitet. Kjo \u00ebsht\u00eb arsyeja pse antideskriptivizmi rr\u00ebmon p\u00ebr at\u00eb X-in, at\u00eb tipar q\u00eb garanton identitetin e nj\u00eb reference p\u00ebrmes t\u00eb gjitha ndryshimeve t\u00eb ve\u00e7orive t\u00eb tij p\u00ebrshkruese, brenda vet\u00eb realitetit; kjo \u00ebsht\u00eb arsyeja pse i duhet ta shpik\u00eb mitin e tij, nj\u00eb lloj kundrapunkti p\u00ebr fisin primitiv t\u00eb Searle-it, mitin e Donnellan-it p\u00ebr nj\u00eb \u201cvrojtues t\u00eb gjith\u00ebdijsh\u00ebm t\u00eb historis\u00eb\u201d. Donnellan nd\u00ebrton me qes\u00ebndi k\u00ebt\u00eb shembull t\u00eb m\u00ebposht\u00ebm kund\u00ebrfaktual:<\/span><\/span><\/p>

Supozoni q\u00eb gjith\u00e7ka q\u00eb nj\u00eb fol\u00ebs i caktuar di ose mendon se di p\u00ebr Talesin \u00ebsht\u00eb se ai \u00ebsht\u00eb filozofi grek q\u00eb deklaroi se gjith\u00e7ka \u00ebsht\u00eb uj\u00eb. Por supozoni q\u00eb nuk ka ekzistuar kurr\u00eb nj\u00eb filozof grek q\u00eb ka th\u00ebn\u00eb di\u00e7ka t\u00eb till\u00eb. Supozoni q\u00eb Aristoteli dhe Herodoti i referoheshin nj\u00eb pus-g\u00ebrmuesi q\u00eb tha: \u201cD\u00ebshiroj q\u00eb gjith\u00e7ka t\u00eb ishte uj\u00eb, k\u00ebshtu q\u00eb nuk do t\u00eb duhej t\u00eb g\u00ebrmoja k\u00ebto puseta t\u00eb mallkuara\u201d. N\u00eb nj\u00eb rast t\u00eb till\u00eb, kur fol\u00ebsi p\u00ebrdor emrin \u201cTalesi\u201d, ai i referohet atij pus-g\u00ebrmuesi. M\u00eb tutje, supozoni q\u00eb ka ekzistuar nj\u00eb eremit q\u00eb kurr\u00eb nuk ka pasur ndonj\u00eb marr\u00ebdh\u00ebnie me ask\u00ebnd, i cili p\u00ebrnj\u00ebmend mbante q\u00ebndrimin se gjith\u00e7ka ishte uj\u00eb. Megjithat\u00eb, kur themi \u201cTales\u201d, ne padyshim nuk i referohemi k\u00ebtij eremiti.11<\/sup><\/span><\/i><\/span><\/p>

Sot, referenca origjinale, pika nd\u00ebrnis\u00ebse e nj\u00eb zinxhiri shkak\u00ebsor \u2013 pus-g\u00ebrmuesi i shkret\u00eb \u2013 \u00ebsht\u00eb e panjohur p\u00ebr ne; por nj\u00eb \u201cvrojtues i gjith\u00ebdijsh\u00ebm i historis\u00eb\u201d, i aft\u00eb t\u00eb ndjek\u00eb zinxhirin shkak\u00ebsor deri n\u00eb aktin e \u201cpag\u00ebzimit fillestar\u201d, do t\u00eb dinte se si t\u00eb gjente fillin zanafillor q\u00eb nd\u00ebrlidh fjal\u00ebn \u201cTales\u201d me referenc\u00ebn e saj. Pse \u00ebsht\u00eb i nevojsh\u00ebm ky mit, ky version antideskriptivist i \u201csubjektit t\u00eb presupozuar t\u00eb dijes\u201d lakanian?<\/span><\/p>

Problemi themelor i antideskriptivizmit \u00ebsht\u00eb t\u00eb p\u00ebrcaktoj\u00eb se \u00e7far\u00eb p\u00ebrb\u00ebn identitetin e objektit t\u00eb p\u00ebrshenjuar p\u00ebrtej togut gjithnj\u00eb t\u00eb ndryshuesh\u00ebm t\u00eb vetive p\u00ebrshkruese \u2013 \u00e7far\u00eb e b\u00ebn nj\u00eb objekt identik me veten edhe n\u00ebse t\u00eb gjitha ve\u00e7orit\u00eb e tij kan\u00eb ndryshuar; me fjal\u00eb t\u00eb tjera, si t\u00eb konceptohet korrelativi objektiv i \u201cp\u00ebrshenjuesit t\u00eb ngurt\u00eb\u201d, i emrit p\u00ebr sa koh\u00eb q\u00eb ai p\u00ebrshenjon t\u00eb nj\u00ebjtin objekt n\u00eb t\u00eb gjitha bot\u00ebt e mundshme, n\u00eb t\u00eb gjitha situatat kund\u00ebrfaktuale. Ajo q\u00eb anashkalohet, t\u00eb pakt\u00ebn n\u00eb versionin standard t\u00eb antideskriptivizmit, \u00ebsht\u00eb se ky garantim i identitetit t\u00eb nj\u00eb objekti n\u00eb t\u00eb gjitha situatat kund\u00ebrfaktuale \u2013 p\u00ebrmes nj\u00eb ndryshimi t\u00eb t\u00eb gjitha ve\u00e7orive t\u00eb tij p\u00ebrshkruese \u2013 \u00ebsht\u00eb <\/span>efekti prapaveprues i vet\u00eb em\u00ebrtimit<\/span><\/i>: \u00ebsht\u00eb vet\u00eb emri, shenjuesi, q\u00eb mb\u00ebshtet identitetin e objektit. Kjo \u201ctepric\u00eb\u201d n\u00eb objekt q\u00eb mbetet e nj\u00ebjt\u00eb n\u00eb t\u00eb gjitha bot\u00ebt e mundshme \u00ebsht\u00eb \u201cdi\u00e7ka n\u00eb t\u00eb m\u00eb shum\u00eb se ajo vet\u00eb\u201d, q\u00eb do t\u00eb thot\u00eb objekti lakanian <\/span>petit a<\/span><\/i>: ne e k\u00ebrkojm\u00eb kot n\u00eb realitetin pozitiv sepse ky nuk ka asnj\u00eb koherenc\u00eb pozitive \u2013 sepse \u00ebsht\u00eb vet\u00ebm objektifikim i nj\u00eb boshi, i nj\u00eb pavazhdim\u00ebsie q\u00eb \u00e7elet n\u00eb realitet nga dalja e shenjuesit. E nj\u00ebjta gj\u00eb ndodh edhe me arin; ne k\u00ebrkojm\u00eb kot n\u00eb ve\u00e7orit\u00eb e tij pozitive, fizike, p\u00ebr at\u00eb X q\u00eb e b\u00ebn at\u00eb mish\u00ebrimin e pasuris\u00eb; ose, p\u00ebr t\u00eb p\u00ebrdorur nj\u00eb shembull nga Marksi, \u00ebsht\u00eb e nj\u00ebjta gj\u00eb me mallin: ne k\u00ebrkojm\u00eb kot midis ve\u00e7orive t\u00eb tij pozitive p\u00ebr tiparin q\u00eb p\u00ebrb\u00ebn vler\u00ebn e tij (dhe jo vet\u00ebm vler\u00ebn e tij t\u00eb p\u00ebrdorimit). Ajo q\u00eb nuk rroket nga ideja antideskriptiviste e nj\u00eb zinxhiri t\u00eb jasht\u00ebm shkak\u00ebsor t\u00eb komunikimit p\u00ebrmes t\u00eb cilit p\u00ebr\u00e7ohet referenca, \u00ebsht\u00eb pra rast\u00ebsia radikale e em\u00ebrtimit, fakti q\u00eb vet\u00eb em\u00ebrtimi e themelon referenc\u00ebn e vet prapaveprimthi. Em\u00ebrtimi \u00ebsht\u00eb i domosdosh\u00ebm, por \u00ebsht\u00eb, si t\u00eb thuash, i domosdosh\u00ebm m\u00eb pas, prapaveprimthi, pasi t\u00eb jemi sakaq \u201cn\u00eb t\u00eb\u201d.<\/span><\/span><\/p>

Roli i mitit t\u00eb \u201cvrojtuesit t\u00eb gjith\u00ebdijsh\u00ebm t\u00eb historis\u00eb\u201d p\u00ebrkon pra sakt\u00ebsisht me at\u00eb t\u00eb mitit t\u00eb Searle p\u00ebr fisin primitiv: n\u00eb t\u00eb dy rastet, funksioni i tij \u00ebsht\u00eb t\u00eb kufizoj\u00eb, t\u00eb frenoj\u00eb rast\u00ebsin\u00eb radikale t\u00eb em\u00ebrtimit \u2013 t\u00eb nd\u00ebrtoj\u00eb nj\u00eb agjenci q\u00eb garanton domosdoshm\u00ebrin\u00eb e tij. N\u00eb rastin e par\u00eb, referenca garantohet nga \u201cp\u00ebrmbajtja q\u00ebllimore\u201d imanente n\u00eb em\u00ebr; n\u00eb t\u00eb dyt\u00ebn, ajo garantohet nga zinxhiri shkak\u00ebsor q\u00eb na \u00e7on n\u00eb \u201cpag\u00ebzimin fillestar\u201d q\u00eb lidh fjal\u00ebn me objektin. N\u00ebse, n\u00eb k\u00ebt\u00eb mosmarr\u00ebveshje midis deskriptivizmit dhe antideskriptivizmit, \u201ce v\u00ebrteta\u201d q\u00ebndron, pas s\u00eb gjithash, tek antideskriptivizmi, kjo \u00ebsht\u00eb sepse gabimi i antideskriptivizmit \u00ebsht\u00eb i nj\u00eb natyre tjet\u00ebr: n\u00eb mitin e tij, antideskriptivizmi mbyll syt\u00eb ndaj rezultatit t\u00eb tij, ndaj asaj q\u00eb \u201ce ka prodhuar pa e ditur\u201d. Arritja kryesore e antideskriptivizmit \u00ebsht\u00eb t\u00eb na mund\u00ebsoj\u00eb t\u00eb p\u00ebrfytyrojm\u00eb <\/span>objet a<\/span><\/i>-n\u00eb si korrelativi i pamundur-real i \u201cp\u00ebrshenjuesit t\u00eb ngurt\u00eb\u201d \u2013 q\u00eb do t\u00eb thot\u00eb, i <\/span>point de capiton<\/span><\/i> si shenjues \u201ci kulluar\u201d.<\/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\t<\/div>\n\t\t\t\t<\/div>\n\t\t
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\u00a01. <\/span><\/span>Kjo pjes\u00eb \u00ebsht\u00eb shk\u00ebputur nga <\/span>Sublime Object of Ideology<\/span><\/i>, Sllavoj Zhizhek, botimi i dyt\u00eb, Verso, 2009, ku figuron si kapitulli 3.<\/span>
<\/span><\/span><\/span><\/p>

2. <\/span><\/span>Me <\/span>kopsitje<\/span><\/i> p\u00ebrkthejm\u00eb termin \u201cquilt\u201d (t\u00eb <\/span>quilting point<\/span><\/i> n\u00eb anglisht, <\/span>point de capiton<\/span><\/i> n\u00eb fr\u00ebngjisht), koncept ky i psikoanaliz\u00ebs lakaniane q\u00eb i referohet procesit me an\u00eb t\u00eb t\u00eb cilit lidhjet mes shenjuesve dhe kuptimeve b\u00ebhen t\u00eb q\u00ebndrueshme, duke e strukturuar ligj\u00ebrimin dhe realitetin. Termi n\u00eb fr\u00ebngjisht \u00ebsht\u00eb marr\u00eb nga p\u00ebrdorimi n\u00eb tapiceri q\u00eb p\u00ebrshkruan nj\u00eb jast\u00ebk t\u00eb qepur me pika t\u00eb ngritura ku nj\u00eb cop\u00eb a p\u00eblhur\u00eb \u00ebsht\u00eb mbushur me material t\u00eb but\u00eb dhe qepet me pika t\u00eb rregullta q\u00eb sh\u00ebrbejn\u00eb q\u00eb ky material i but\u00eb q\u00eb mbush p\u00eblhur\u00ebn t\u00eb mos rr\u00ebshkas\u00eb brenda saj; kjo jep nj\u00eb efekt t\u00eb caktuar n\u00eb sip\u00ebrfaqen e mobiljeve si divane, shtrate apo jorgan\u00eb, pra mund t\u00eb p\u00ebrdoret edhe si detaj dekorativ, por funksionin n\u00eb zanafill\u00eb e kishte si teknik\u00eb q\u00eb t\u00eb mos rr\u00ebshkas\u00eb mbushja, nga vjen edhe p\u00ebrdorimi teknik n\u00eb psikoanaliz\u00ebn lakaniane, t\u00eb mos rr\u00ebshkas\u00eb mbushja kuptimore e shenjuesve. [Sh\u00ebn. i p\u00ebrkth.]<\/span> <\/span><\/span><\/p>

3. <\/span><\/span>Koncepti i \u201cmbip\u00ebrcaktimit\u201d (<\/span>overdetermination<\/span><\/i>) \u00ebsht\u00eb nj\u00eb term ky\u00e7 i p\u00ebrdorur nga Louis Althusser n\u00eb teorin\u00eb e tij marksiste p\u00ebr t\u00eb shpjeguar procesin kompleks t\u00eb formimit t\u00eb ideologjis\u00eb dhe marr\u00ebdh\u00ebnieve shoq\u00ebrore. Althusser e huazon k\u00ebt\u00eb term nga psikoanaliza frojdiane, ku mbip\u00ebrcaktimi i referohet m\u00ebnyr\u00ebs se si nj\u00eb fenomen psikik (p.sh., nj\u00eb \u00ebnd\u00ebrr) mund t\u00eb jet\u00eb rezultat i shum\u00eb faktor\u00ebve e t\u00eb nd\u00ebrthurur, shpesh t\u00eb pavet\u00ebdijsh\u00ebm, e q\u00eb risjellin t\u00eb nj\u00ebjt\u00ebn \u00e7\u00ebshtje p\u00ebrmes element\u00ebsh t\u00eb larmish\u00ebm. Lakan, n\u00eb nd\u00ebrveprimin e tij me psikoanaliz\u00ebn frojdiane, e thellon k\u00ebt\u00eb ide duke theksuar rolin e struktur\u00ebs s\u00eb gjuh\u00ebs dhe t\u00eb d\u00ebshir\u00ebs n\u00eb form\u00ebsimin e subjekti. Me k\u00ebt\u00eb sfond teorik, Zhizheku e p\u00ebrdor konceptin p\u00ebr t\u00eb analizuar jo vet\u00ebm m\u00ebnyr\u00ebn se si ideologjit\u00eb jan\u00eb t\u00eb nd\u00ebrtuara nga shtres\u00ebzime t\u00eb shum\u00ebfishta kuptimore, por edhe se si ato nd\u00ebrveprojn\u00eb me pavet\u00ebdije p\u00ebr t\u00eb prodhuar efekte politike dhe simbolike t\u00eb fuqishme. (Shih Louis Althusser, <\/span>For Marx<\/span><\/i>, 1965; Sigmund Freud, <\/span>The Interpretation of Dreams<\/span><\/i>, 1900; Jacques Lakan, <\/span>\u00c9crits<\/span><\/i>, 1966). [Sh\u00ebn. i p\u00ebrkth.] <\/span><\/span><\/p>

4.<\/span><\/span> Epoka e McCarthy-t, ose Mekartizmi, identifikohet me emrin e senatorit Amerikan Joseph McCarthy i cili n\u00eb vitet \u201850 u njoh p\u00ebr komisionin hetimor p\u00ebr zbulimin e elementeve subversive komuniste brenda institucioneve amerikane q\u00eb bashk\u00ebpunonin me Bashkimin Sovjetik p\u00ebr p\u00ebrmbysjen e rendit politik amerikan. Mekartizmi i referohet m\u00eb gjer\u00ebsisht t\u00eb gjith\u00eb fushat\u00ebs n\u00eb vitet \u201940 dhe \u201950 t\u00eb p\u00ebrkthyer n\u00eb nj\u00eb regjim t\u00eb t\u00ebr\u00eb administrativ e ligjor t\u00eb mb\u00ebshtetur mbi urdhra ekzekutive presidenciale p\u00ebr persekutimin politik t\u00eb individ\u00ebve, grupeve, n\u00ebpun\u00ebsve publik\u00eb dhe institucioneve me bindje t\u00eb majta radikale ose q\u00eb punonin n\u00eb dhe mbi l\u00ebmin\u00eb e k\u00ebtyre bindjeve si agjent\u00eb t\u00eb spiunazhit t\u00eb Bashkimit Sovjetik. Procedurat e ndjekura p\u00ebr survejimin, burgosjen, p\u00ebrfshirjen n\u00eb lista t\u00eb zeza dhe persekutimin e individ\u00ebve, grupeve dhe institucioneve nga FBI-ja dhe institucionet e tjera t\u00eb implikuara do t\u00eb konsideroheshin eventualisht si jo-kushtetuese. <\/span><\/p>

5. <\/span>Saul Kripke, <\/span>Naming and Necessiry<\/span><\/i>, Cambridge, MA: Harvard University Press, 1980, ff. 83-5.<\/span><\/span><\/p>

6.<\/span> Ibid., f. 119. <\/span><\/span><\/p>

7. Ibid., f. 24.<\/span><\/span><\/p>

8.<\/span><\/span>\u00a0John Searle, <\/span>Intentionality<\/span><\/i>, Cambridge: Cambridge University Press, 1984, f. 240.<\/span><\/span><\/p>

9. Ibid., f. 259. <\/span><\/span><\/p>

10. <\/span><\/span>P\u00ebrmbaron<\/span><\/i> p\u00ebrkthen k\u00ebtu termin <\/span>foreclosure<\/span><\/i> (<\/span>forecloses<\/span><\/i> n\u00eb fjali), q\u00eb n\u00eb psikoanaliz\u00ebn lakaniane i referohet nj\u00eb procesi specifik mohimi q\u00eb karakterizon struktur\u00ebn psikotike. Ky mohim themelor lidhet me refuzimin e Emrit-t\u00eb-Atit, nj\u00eb element ky\u00e7 i rendit simbolik, i cili siguron kushtet p\u00ebr formimin e metafor\u00ebs dhe kuptimin e saj brenda struktur\u00ebs simbolike. [Sh\u00ebn. i p\u00ebrkth.] <\/span><\/span><\/p>

11. <\/span><\/span>Ibid., f. 252.<\/span>
<\/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\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

P\u00ebrshenjuesi i ngurt\u00eb dhe objet a-ja<\/span><\/a><\/span><\/span><\/p><\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t

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

Che vuoi, grafiku i d\u00ebshir\u00ebs (I plot\u00eb)<\/span><\/span><\/a><\/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\t<\/div>\n\t\t\t\t<\/div>\n\t\t
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Imazhi i ballin\u00ebs<\/strong><\/em><\/span>:<\/span> Alexander Lunyov n\u00eb<\/span>\u00a0Unsplash<\/a><\/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":"

The Sublime Object of Ideology \u00ebsht\u00eb nj\u00eb vep\u00ebr thelb\u00ebsore e Sllavoj Zhizhek-ut, e botuar p\u00ebr her\u00eb t\u00eb par\u00eb n\u00eb vitin 1989, q\u00eb sh\u00ebnoi hyrjen e tij n\u00eb bot\u00ebn akademike anglishtfol\u00ebse dhe vendosjen e tij si nj\u00eb nga mendimtar\u00ebt m\u00eb t\u00eb r\u00ebnd\u00ebsish\u00ebm t\u00eb teoris\u00eb bashk\u00ebkohore. Duke nd\u00ebrthurur analiz\u00ebn marksiste me psikoanaliz\u00ebn lakaniane, Zhizhek eksploron m\u00ebnyrat se si ideologjia funksionon jo vet\u00ebm p\u00ebrmes shtypjes, por edhe p\u00ebrmes k\u00ebnaq\u00ebsis\u00eb dhe d\u00ebshir\u00ebs s\u00eb pavet\u00ebdijshme. Vepra thekson konceptin e ideologjis\u00eb si nj\u00eb struktur\u00eb q\u00eb jo vet\u00ebm deformon realitetin, por sh\u00ebrben si mjeti p\u00ebrmes t\u00eb cilit individ\u00ebt e p\u00ebrballojn\u00eb vakuumin ekzistencial t\u00eb s\u00eb v\u00ebrtet\u00ebs sublime. Ky tekst \u00ebsht\u00eb nj\u00eb kontribut madhor n\u00eb fush\u00ebn e teoris\u00eb kritike, duke hapur horizonte t\u00eb reja p\u00ebr analiz\u00ebn kulturore dhe politike, si dhe duke pozicionuar Zhizhek-un si nj\u00eb nd\u00ebrmjet\u00ebs t\u00eb r\u00ebnd\u00ebsish\u00ebm midis traditave intelektuale kontinentale dhe anglosaksone.<\/p>","protected":false},"author":2,"featured_media":29904,"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":[1177,529,237,305,1176],"class_list":["post-29903","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-kulture","category-perkthime","tag-che-voui","tag-genc-shehu","tag-perkthim","tag-sllavoj-zhizhek","tag-the-sublime-object-of-ideology","entry","has-media"],"_links":{"self":[{"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/posts\/29903","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=29903"}],"version-history":[{"count":25,"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/posts\/29903\/revisions"}],"predecessor-version":[{"id":30012,"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/posts\/29903\/revisions\/30012"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/media\/29904"}],"wp:attachment":[{"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/media?parent=29903"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/categories?post=29903"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/tags?post=29903"}]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