{"id":29913,"date":"2026-03-18T09:46:38","date_gmt":"2026-03-18T08:46:38","guid":{"rendered":"https:\/\/nyje.al\/?p=29913"},"modified":"2026-03-18T09:46:50","modified_gmt":"2026-03-18T08:46:50","slug":"pershenjuesi-i-ngurte-dhe-objet-a-ja-sllavoj-zhizhek-ii","status":"publish","type":"post","link":"https:\/\/nyje.al\/sq\/pershenjuesi-i-ngurte-dhe-objet-a-ja-sllavoj-zhizhek-ii\/","title":{"rendered":"P\u00ebrshenjuesi i ngurt\u00eb dhe objet a-ja – Sllavoj Zhizhek (II)"},"content":{"rendered":"\t\t
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P\u00ebrshenjuesi i ngurt\u00eb dhe objet a-ja<\/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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N\u00ebse mbajm\u00eb q\u00ebndrimin se point de capiton \u00ebsht\u00eb nj\u00eb \u201cpik\u00eb nyje\u201d, nj\u00eb lloj nyj\u00ebtimi kuptimesh, kjo nuk n\u00ebnkupton se ajo \u00ebsht\u00eb thjesht fjala m\u00eb \u201ce pasur\u201d, fjala ku \u00ebsht\u00eb kondensuar e gjith\u00eb pasuria e kuptimit t\u00eb fush\u00ebs q\u00eb ajo \u201ckopsit\u201d: point de capiton \u00ebsht\u00eb m\u00eb tep\u00ebr ajo fjal\u00eb e cila, si nj\u00eb fjal\u00eb, n\u00eb nivelin e shenjuesit vet\u00eb, unifikon nj\u00eb fush\u00eb t\u00eb dh\u00ebn\u00eb, themelon identitetin e saj: \u00ebsht\u00eb, si t\u00eb thuash, fjala t\u00eb cil\u00ebs vet\u00eb \u201cgj\u00ebrat\u201d i referohen p\u00ebr t\u00eb njohur veten e tyre n\u00eb unitetin e tyre. Le t\u00eb marrim rastin e reklam\u00ebs s\u00eb famshme p\u00ebr Marlboron: fotografia e kaubojsit t\u00eb bronzt\u00eb, l\u00ebndinat e gjera t\u00eb kullotave dhe k\u00ebshtu me radh\u00eb \u2013 t\u00eb gjitha k\u00ebto \u201ckonotojn\u00eb\u201d, sigurisht, i japin nj\u00eb ngjyrim, imazh t\u00eb caktuar Amerik\u00ebs (toka e njer\u00ebzve t\u00eb fort\u00eb dhe t\u00eb ndersh\u00ebm, e horizonteve t\u00eb pafundme…); por efekti i \u201ckopsitjes\u201d ndodh vet\u00ebm kur z\u00eb vend nj\u00eb p\u00ebrmbysje e caktuar; gj\u00eb q\u00eb nuk ndodh derisa \u201camerikan\u00ebt real\u00eb\u201d nisin t\u00eb identifikohen (n\u00eb vet\u00ebp\u00ebrjetimin e tyre ideologjik) me imazhin e krijuar nga reklama e Marlboros \u2013 kur Amerika vet\u00eb t\u00eb p\u00ebrjetohet si \u201cvendi Marlboro\u201d.<\/span><\/p>

E nj\u00ebjta gj\u00eb vlen p\u00ebr t\u00eb gjitha t\u00eb ashtuquajturat \u201csimbolet e mas-medias\u201d t\u00eb Amerik\u00ebs \u2013 p\u00ebr shembull, Coca-Cola: \u00e7\u00ebshtja nuk \u00ebsht\u00eb se Coca-Cola \u201ckonoton\u201d nj\u00eb p\u00ebrvoj\u00eb-vizion ideologjik t\u00eb Amerik\u00ebs (freskin\u00eb e shijes s\u00eb saj t\u00eb mpreht\u00eb e t\u00eb ftoht\u00eb, etj); \u00e7\u00ebshtja \u00ebsht\u00eb se ky vizion i vet\u00eb Amerik\u00ebs arrin identitetin e tij duke u identifikuar me shenjuesin \u201cCola\u201d \u2013 \u201cAmerika, kjo \u00ebsht\u00eb Cola!\u201d mund t\u00eb ishte formulimi i nj\u00eb fushate debile publicitare. Pika ky\u00e7e p\u00ebr t\u2019u kuptuar \u00ebsht\u00eb se kjo fushat\u00eb \u2013 \u201cAmerika [vizioni ideologjik i nj\u00eb toke n\u00eb t\u00eb gjith\u00eb larmin\u00eb e saj], kjo \u00ebsht\u00eb Coca-Cola [ky shenjues]!’ \u2013 nuk do mund t\u00eb p\u00ebrmbysej si \u201cCola [ky shenjues], kjo \u00ebsht\u00eb [do t\u00eb thot\u00eb] Amerika!\u201d. P\u00ebrgjigjja e vetme e mundshme p\u00ebr pyetjen \u201c\u00c7far\u00eb \u00ebsht\u00eb Cola?\u201d \u00ebsht\u00eb dh\u00ebn\u00eb sakaq n\u00eb reklama: ajo \u00ebsht\u00eb \u201cajo gj\u00ebja\u201d pavetore, impersonale (\u201cCola, ajo po!\u201d) \u2013 \u201cgj\u00ebja e v\u00ebrtet\u00eb\u201d, X-i i paarritsh\u00ebm, objekti-shkak i d\u00ebshir\u00ebs.<\/span><\/p>

Pik\u00ebrisht p\u00ebr shkak t\u00eb k\u00ebsaj teprice-X, operacioni i \u201ckopsitjes\u201d nuk \u00ebsht\u00eb rrethor-simetrik \u2013 nuk mund t\u00eb themi se nuk fitojm\u00eb asgj\u00eb nga ky operacion sepse Cola fillimisht konoton \u201cfrym\u00ebn e Amerik\u00ebs\u201d dhe kjo \u201cfrym\u00eb e Amerik\u00ebs\u201d (togu i ve\u00e7orive q\u00eb supozohet se e shprehin at\u00eb) m\u00eb pas kondensohet te Cola si shenjuesi i saj, p\u00ebrfaq\u00ebsuesi i saj shenj\u00ebzues: ajo q\u00eb fitojm\u00eb nga kjo p\u00ebrmbysje e thjesht\u00eb \u00ebsht\u00eb pik\u00ebrisht teprica-X, objekti-shkak i d\u00ebshir\u00ebs, ajo \u201cdi\u00e7 e paarritshme\u201d q\u00eb \u00ebsht\u00eb \u201cte Cola m\u00eb shum\u00eb sesa Cola\u201d dhe q\u00eb, sipas formul\u00ebs lakaniane, mund t\u00eb shnd\u00ebrrohet papritur n\u00eb jasht\u00ebqitje, n\u00eb balt\u00eb q\u00eb s\u2019pihet (mjafton q\u00eb Cola t\u00eb sh\u00ebrbehet e ngroht\u00eb dhe e ndenjur).<\/span><\/p>

Logjika e k\u00ebsaj p\u00ebrmbysjeje q\u00eb prodhon nj\u00eb tepric\u00eb mund t\u00eb b\u00ebhet e qart\u00eb n\u00eb rastin e antisemitizmit: fillimisht, \u201c\u00e7ifut\u201d shfaqet si shenjues q\u00eb konoton nj\u00eb tog vetish hamend\u00ebsisht \u201cefektive\u201d (frym\u00eb intrige, lakmi p\u00ebr p\u00ebrfitim dhe k\u00ebshtu me radh\u00eb), por kjo ende nuk \u00ebsht\u00eb antisemitizmi i mir\u00ebfillt\u00eb. P\u00ebr ta arritur at\u00eb, ne duhet t\u00eb p\u00ebrmbysim marr\u00ebdh\u00ebnien dhe t\u00eb themi: ata jan\u00eb t\u00eb till\u00eb (lakmitar\u00eb, intrigant\u00eb…) sepse jan\u00eb \u00e7ifut\u00eb. Kjo p\u00ebrmbysje duket fillimisht si thjesht tautologji \u2013 ne mund t\u00eb kund\u00ebrp\u00ebrgjigjemi: sigurisht q\u00eb \u00ebsht\u00eb k\u00ebshtu, sepse \u201c\u00e7ifut\u201d do t\u00eb thot\u00eb pik\u00ebrisht lakmitar, intrigant, i pis\u00ebt… Por kjo dukje tautologjie \u00ebsht\u00eb e rreme: \u201c\u00e7ifut\u201d n\u00eb \u201csepse jan\u00eb \u00e7ifut\u00eb\u201d nuk konoton nj\u00eb seri vetish efektive, ai i referohet s\u00ebrish atij X-it t\u00eb paarritsh\u00ebm, asaj q\u00eb \u00ebsht\u00eb \u201cn\u00eb \u00e7ifutin m\u00eb shum\u00eb se \u00e7ifuti\u201d dhe q\u00eb nazizmi u p\u00ebrpoq aq d\u00ebshp\u00ebrimisht ta rrok\u00eb, mat\u00eb, ta shnd\u00ebrroj\u00eb n\u00eb nj\u00eb veti pozitive q\u00eb na mund\u00ebson t\u2019i identifikojm\u00eb \u00e7ifut\u00ebt n\u00eb nj\u00eb m\u00ebnyr\u00eb objektive-shkencore.<\/span><\/p>

\u201cP\u00ebrshenjuesi i ngurt\u00eb\u201d synon, pra, at\u00eb b\u00ebrtham\u00eb t\u00eb pamundur-reale, at\u00eb q\u00eb \u00ebsht\u00eb \u201cn\u00eb nj\u00eb objekt m\u00eb shum\u00eb se objekti\u201d, k\u00ebt\u00eb tepric\u00eb t\u00eb prodhuar nga operacioni shenj\u00ebzues. Dhe pika ky\u00e7e p\u00ebr t\u2019u kuptuar \u00ebsht\u00eb lidhja midis rast\u00ebsis\u00eb radikale t\u00eb em\u00ebrtimit dhe logjik\u00ebs s\u00eb shfaqjes s\u00eb \u201cp\u00ebrshenjuesit t\u00eb ngurt\u00eb\u201d p\u00ebrmes s\u00eb cil\u00ebs nj\u00eb objekt i dh\u00ebn\u00eb arrin identitetin e tij. Rast\u00ebsia radikale e em\u00ebrtimit n\u00ebnkupton nj\u00eb hendek t\u00eb pareduktuesh\u00ebm midis Reales dhe modaliteteve t\u00eb simbolizimit t\u00eb saj: nj\u00eb konstelacion i caktuar historik mund t\u00eb simbolizohet n\u00eb m\u00ebnyra t\u00eb ndryshme; Realja vet\u00eb nuk p\u00ebrmban asnj\u00eb modalitet t\u00eb domosdosh\u00ebm t\u00eb simbolizimit t\u00eb saj.<\/span><\/p>

Le t\u00eb marrim mposhtjen e Franc\u00ebs n\u00eb vitin 1940: \u00e7el\u00ebsi i suksesit t\u00eb P\u00e9tain-it ishte se simbolizimi i tij i traum\u00ebs s\u00eb mposhtjes (\u201cmposhtja \u00ebsht\u00eb rezultat i nj\u00eb tradite t\u00eb gjat\u00eb t\u00eb degjeneruar t\u00eb demokracis\u00eb dhe t\u00eb ndikimit antisocial \u00e7ifut; si e till\u00eb, ajo ka nj\u00eb efekt es\u00ebllues duke i ofruar Franc\u00ebs nj\u00eb shans t\u00eb ri p\u00ebr t\u00eb nd\u00ebrtuar trupin e saj shoq\u00ebror mbi baza t\u00eb reja, korporatiste, organike…\u201d) triumfoi. N\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb, ajo q\u00eb ishte p\u00ebrjetuar pak m\u00eb par\u00eb si nj\u00eb mposhtje traumatike dhe e pakuptueshme, u b\u00eb e lexueshme, mori kuptim. Por \u00e7\u00ebshtja \u00ebsht\u00eb se ky simbolizim nuk ishte i shkruar n\u00eb Realen vet\u00eb: ne kurr\u00eb nuk arrijm\u00eb n\u00eb pik\u00ebn ku \u201crrethanat vet\u00eb fillojn\u00eb t\u00eb flasin\u201d, n\u00eb pik\u00ebn ku gjuha fillon t\u00eb funksionoj\u00eb menj\u00ebher\u00eb si \u201cgjuh\u00eb e Reales\u201d: mbizot\u00ebrimi i simbolizimit t\u00eb P\u00e9tain-it ishte rezultat i nj\u00eb lufte p\u00ebr hegjemoni ideologjike.<\/span><\/p>

\u00cbsht\u00eb p\u00ebr shkak se vet\u00eb Realja nuk ofron mb\u00ebshtetje p\u00ebr nj\u00eb simbolizim t\u00eb drejtp\u00ebrdrejt\u00eb t\u00eb saj \u2013 sepse \u00e7do simbolizim n\u00eb fund t\u00eb fundit \u00ebsht\u00eb rast\u00ebsor \u2013 q\u00eb e vetmja m\u00ebnyr\u00eb q\u00eb p\u00ebrvoja e nj\u00eb realiteti t\u00eb dh\u00ebn\u00eb historik t\u00eb arrij\u00eb unitetin e vet \u00ebsht\u00eb p\u00ebrmes agjencis\u00eb s\u00eb nj\u00eb shenjuesi, p\u00ebrmes referimit te nj\u00eb \u201cshenjues i kulluar\u201d. Nuk \u00ebsht\u00eb objekti real ai q\u00eb garanton si pik\u00eb referimi unitetin dhe identitetin e nj\u00eb p\u00ebrvoje t\u00eb caktuar ideologjike \u2013 p\u00ebrkundrazi, \u00ebsht\u00eb referimi n\u00eb nj\u00eb \u201cshenjues t\u00eb kulluar\u201d q\u00eb i jep unitet dhe identitet p\u00ebrvoj\u00ebs son\u00eb t\u00eb vet\u00eb realitetit historik. Realiteti historik, patjet\u00ebr, gjithmon\u00eb simbolizohet; m\u00ebnyra se si e p\u00ebrjetojm\u00eb at\u00eb \u00ebsht\u00eb gjithnj\u00eb e nd\u00ebrmjet\u00ebsuar p\u00ebrmes modalitetesh t\u00eb ndryshme t\u00eb simbolizimit: gjith\u00e7ka q\u00eb Lakani shton n\u00eb k\u00ebt\u00eb urt\u00ebsi fenomenologjike t\u00eb zakonshme \u00ebsht\u00eb fakti se uniteti i nj\u00eb \u201cp\u00ebrvoje t\u00eb dh\u00ebn\u00eb kuptimi\u201d, q\u00eb \u00ebsht\u00eb nga ana e saj vet\u00eb horizont i nj\u00eb fushe ideologjike t\u00eb kuptimit, mb\u00ebshtetet nga nj\u00eb \u201cshenjues i kulluar\u201d, pa kuptim, nj\u00eb \u201cshenjues pa t\u00eb shenjuar\u201d.<\/span><\/p>

Anamorfoza ideologjike<\/span><\/strong><\/span><\/p>

Tani mund t\u00eb kuptojm\u00eb se si teoria e Kripkes mbi \u201cp\u00ebrshenjuesin e ngurt\u00eb\u201d \u2013 nj\u00ebfar\u00eb shenjuesi i kulluar q\u00eb p\u00ebrfaq\u00ebson dhe, n\u00eb t\u00eb nj\u00ebjt\u00ebn koh\u00eb, themelon identitetin e nj\u00eb objekti t\u00eb caktuar p\u00ebrtej togut t\u00eb ndryshuesh\u00ebm t\u00eb karakteristikave t\u00eb tij p\u00ebrshkruese \u2013 ofron nj\u00eb aparat konceptual q\u00eb na lejon t\u00eb q\u00ebmtojm\u00eb sakt\u00ebsisht statusin e \u201canti-esencializmit\u201d t\u00eb Laclau-t. Le t\u00eb marrim, p\u00ebr shembull, nocione si \u201cdemokracia\u201d, \u201csocializmi\u201d, \u201cmarksizmi\u201d: iluzioni esencialist q\u00ebndron n\u00eb besimin se \u00ebsht\u00eb e mundur t\u00eb p\u00ebrcaktohet nj\u00eb tog i caktuar karakteristikash, vetish pozitive, sado minimale, q\u00eb p\u00ebrkufizojn\u00eb esenc\u00ebn e p\u00ebrhershme t\u00eb \u201cdemokracis\u00eb\u201d dhe termave t\u00eb ngjash\u00ebm \u2013 \u00e7far\u00ebdo dukurie q\u00eb pretendon t\u00eb klasifikohet si \u201cdemokratike\u201d duhet t\u00eb plot\u00ebsoj\u00eb kushtin e g\u00ebzimit t\u00eb k\u00ebtij togu ve\u00e7orish. N\u00eb kontrast me k\u00ebt\u00eb \u201ciluzion esencialist\u201d, anti-esencializmi i Laclau-t na detyron t\u00eb konkludojm\u00eb se \u00ebsht\u00eb e pamundur t\u00eb p\u00ebrcaktohet nj\u00eb esenc\u00eb e till\u00eb, nj\u00eb tog vetish pozitive q\u00eb do t\u00eb mbeten t\u00eb nj\u00ebjtat n\u00eb \u201ct\u00eb gjitha bot\u00ebt e mundshme\u201d \u2013 n\u00eb t\u00eb gjitha situatat kundrafaktuale.<\/span><\/p>

Tek e fundit, m\u00ebnyra e vetme p\u00ebr t\u00eb p\u00ebrkufizuar \u201cdemokracin\u00eb\u201d \u00ebsht\u00eb t\u00eb thuash se ajo p\u00ebrfshin t\u00eb gjitha l\u00ebvizjet dhe organizatat politike q\u00eb e legjitimojn\u00eb dhe e p\u00ebrshkruajn\u00eb veten si \u201cdemokratike\u201d; m\u00ebnyra e vetme p\u00ebr t\u00eb p\u00ebrkufizuar \u201cmarksizmin\u201d \u00ebsht\u00eb t\u00eb thuash se ky term p\u00ebrfshin t\u00eb gjitha l\u00ebvizjet dhe teorit\u00eb q\u00eb legjitimohen p\u00ebrmes referenc\u00ebs ndaj Marksit, dhe k\u00ebshtu me radh\u00eb. Me fjal\u00eb t\u00eb tjera, i vetmi p\u00ebrkufizim i mundsh\u00ebm i nj\u00eb objekti n\u00eb identitetin e tij \u00ebsht\u00eb q\u00eb ky \u00ebsht\u00eb objekti q\u00eb gjithmon\u00eb p\u00ebrfaq\u00ebsohet nga i nj\u00ebjti shenjues \u2013 lidhet me t\u00eb nj\u00ebjtin shenjues. \u00cbsht\u00eb shenjuesi q\u00eb p\u00ebrb\u00ebn b\u00ebrtham\u00ebn e \u201cidentitetit\u201d t\u00eb objektit.<\/span><\/p>

Le t\u00eb kthehemi p\u00ebrs\u00ebri te \u201cdemokracia\u201d: a ka \u2013 n\u00eb nivelin e ve\u00e7orive pozitive, p\u00ebrshkruese \u2013 v\u00ebrtet di\u00e7ka t\u00eb p\u00ebrbashk\u00ebt midis nocionit liberal-individualist t\u00eb demokracis\u00eb dhe teoris\u00eb s\u00eb socializmit real, sipas s\u00eb cil\u00ebs ve\u00e7oria themelore e \u201cdemokracis\u00eb s\u00eb v\u00ebrtet\u00eb\u201d \u00ebsht\u00eb roli udh\u00ebheq\u00ebs i Partis\u00eb q\u00eb p\u00ebrfaq\u00ebson interesat e v\u00ebrteta t\u00eb popullit dhe k\u00ebshtu siguron sundimin efektiv t\u00eb tyre?<\/span><\/p>

K\u00ebtu nuk duhet t\u00eb mashtrohemi nga zgjidhja e dukshme por e gabuar q\u00eb nocioni i real-socializmit p\u00ebr demokracin\u00eb \u00ebsht\u00eb thjesht i gabuar, i degjeneruar, nj\u00eb lloj shtremb\u00ebrimi pervers i demokracis\u00eb s\u00eb v\u00ebrtet\u00eb \u2013 n\u00eb analiz\u00ebn p\u00ebrfundimtare, \u201cdemokracia\u201d nuk p\u00ebrkufizohet nga p\u00ebrmbajtja pozitive e k\u00ebtij nocioni (e shenjuara e tij), por vet\u00ebm nga identiteti i saj pozicional-relacional \u2013 nga kund\u00ebrpozicionimi i saj, nga marr\u00ebdh\u00ebnia diferenciale me \u201cjo-demokratiken\u201d \u2013 nd\u00ebrsa p\u00ebrmbajtja konkrete mund t\u00eb ndryshoj\u00eb skajshm\u00ebrisht: deri n\u00eb p\u00ebrjashtim t\u00eb nd\u00ebrsjell\u00eb (p\u00ebr marksist\u00ebt e real-socializmit, termi \u201cdemokratik\u201d p\u00ebrfaq\u00ebson fenomenet q\u00eb, p\u00ebr nj\u00eb liberalist tradicional, jan\u00eb mish\u00ebrimi i totalitarizmit anti-demokratik).<\/span><\/p>

Ky \u00ebsht\u00eb paradoksi themelor i point de capiton: \u201cp\u00ebrshenjuesi i ngurt\u00eb\u201d, q\u00eb totalizon nj\u00eb ideologji duke ndaluar rr\u00ebshqitjen metonimike t\u00eb kuptimit t\u00eb saj, t\u00eb t\u00eb shenjuar\u00ebs s\u00eb saj, nuk \u00ebsht\u00eb nj\u00eb pik\u00eb e ep\u00ebrme dend\u00ebsie kuptimi, nj\u00eb lloj Garancie q\u00eb, duke qen\u00eb vet\u00eb e p\u00ebrjashtuar nga nd\u00ebrveprimi diferencial i elementeve, do t\u00eb sh\u00ebrbente si nj\u00eb pik\u00eb e q\u00ebndrueshme dhe fikse referimi. P\u00ebrkundrazi, ai \u00ebsht\u00eb elementi q\u00eb p\u00ebrfaq\u00ebson agjencin\u00eb e shenjuesit brenda fush\u00ebs s\u00eb t\u00eb shenjuarit. N\u00eb vetvete, nuk \u00ebsht\u00eb asgj\u00eb tjet\u00ebr p\u00ebrve\u00e7 se nj\u00eb \u201cdallim i kulluar\u201d: roli i tij \u00ebsht\u00eb i kulluar strukturor, natyra e tij \u00ebsht\u00eb e kulluar performative \u2013 dometh\u00ebnia e tij p\u00ebrkon me vet\u00eb aktin e tij t\u00eb shqiptimit; me pak fjal\u00eb, \u00ebsht\u00eb nj\u00eb \u201cshenjues pa t\u00eb shenjuar\u201d. Hapi vendimtar n\u00eb analiz\u00ebn e nj\u00eb ngrehine ideologjike \u00ebsht\u00eb t\u00eb zbulohet \u2013 pas shk\u00eblqimit verbues t\u00eb elementit q\u00eb e mban at\u00eb bashk\u00eb (\u201cZoti\u201d, \u201cVendi\u201d, \u201cPartia\u201d, \u201cKlasa\u201d…) \u2013 ky operacion tautologjik, performativ dhe vet\u00ebreferencial. P\u00ebr shembull, nj\u00eb \u201c\u00e7ifut\u201d \u00ebsht\u00eb n\u00eb fund t\u00eb fundit dikush q\u00eb \u00ebsht\u00eb stigmatizuar me shenjuesin \u201c\u00e7ifut\u201d; gjith\u00eb pasuria fantazmike e tipareve q\u00eb supozohet se karakterizojn\u00eb \u00e7ifut\u00ebt (gryk\u00ebsia, fryma e intrig\u00ebs, etj) vjen k\u00ebtu p\u00ebr t\u00eb fshehur jo faktin q\u00eb \u201c\u00e7ifut\u00ebt n\u00eb t\u00eb v\u00ebrtet\u00eb nuk jan\u00eb t\u00eb till\u00eb\u201d, jo realitetin empirik t\u00eb hebrenjve, por faktin q\u00eb n\u00eb konstruktin antisemit t\u00eb nj\u00eb \u201c\u00e7ifuti\u201d, ne kemi t\u00eb b\u00ebjm\u00eb me nj\u00eb funksion t\u00eb kulluar strukturor.<\/span><\/p>

P\u00ebrmasa e posa\u00e7me \u201cideologjike\u201d \u00ebsht\u00eb pra efekt i nj\u00ebfar\u00eb \u201cgabimi perspektive\u201d; elementi q\u00eb p\u00ebrfaq\u00ebson brenda fush\u00ebs s\u00eb Kuptimit agjencin\u00eb e shenjuesit t\u00eb kulluar \u2013 elementi p\u00ebrmes t\u00eb cilit non-sensi i shenjuesit shp\u00ebrthen n\u00eb gji t\u00eb Kuptimit \u2013 perceptohet si nj\u00eb pik\u00eb e ngopjes s\u00eb skajshme t\u00eb Kuptimit, si pika q\u00eb \u201cjep kuptim\u201d p\u00ebr t\u00eb gjith\u00eb t\u00eb tjer\u00ebt dhe k\u00ebshtu totalizon fush\u00ebn e kuptimit (ideologjik). Elementi q\u00eb p\u00ebrfaq\u00ebson, n\u00eb struktur\u00ebn e t\u00eb th\u00ebn\u00ebs, imanenc\u00ebn e procesit t\u00eb vet t\u00eb shqiptimit perceptohet si nj\u00eb lloj Garancie transhendente, element ky q\u00eb vet\u00ebm mban vendin e nj\u00eb mungese t\u00eb caktuar, q\u00eb n\u00eb pranin\u00eb e tij trupore nuk \u00ebsht\u00eb asgj\u00eb tjet\u00ebr p\u00ebrpos mish\u00ebrimit t\u00eb nj\u00eb mungese t\u00eb caktuar, perceptohet si nj\u00eb pik\u00eb p\u00ebrplot me boll\u00ebk suprem. Shkurt, dallimi i kulluar perceptohet si Identitet i p\u00ebrjashtuar nga nd\u00ebrveprimi diferencial-relacional dhe q\u00eb garanton homogjenitetin e tij.<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t

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K\u00ebt\u00eb \u201cgabim perspektive\u201d mund ta quajm\u00eb anamorfiz\u00ebm ideologjik. Lakani shpesh i referohet piktur\u00ebs s\u00eb Holbeinit, Ambasador\u00ebt: n\u00ebse shohim at\u00eb q\u00eb duket nga pamja ballore si nj\u00eb njoll\u00eb e shtrir\u00eb, \u201ce ngritur\u201d dhe pa kuptim, nga perspektiva e duhur ne shquajm\u00eb konturet e nj\u00eb kafke. Kritika e ideologjis\u00eb duhet t\u00eb kryej\u00eb nj\u00eb operacion homolog: n\u00ebse shohim elementin q\u00eb mban bashk\u00eb struktur\u00ebn ideologjike \u2013 at\u00eb Garanci \u201cfallike\u201d t\u00eb ngritur t\u00eb Kuptimit \u2013 nga perspektiva e drejt\u00eb (ose, m\u00eb sakt\u00eb \u2013 duke folur politikisht \u2013 nga e majta), jemi n\u00eb gjendje t\u00eb njohim n\u00eb t\u00eb mish\u00ebrimin e nj\u00eb mungese, nj\u00eb humner\u00eb non-sensi q\u00eb gul\u00e7on n\u00eb gji t\u00eb kuptimit ideologjik.<\/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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Hans Holbein i Riu - The Ambassadors<\/figcaption>\n\t\t\t\t\t\t\t\t\t\t<\/figure>\n\t\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
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Identifikimi<\/span>\u00a0<\/span><\/strong><\/p>

(Niveli i posht\u00ebm i grafikut t\u00eb d\u00ebshir\u00ebs)<\/span><\/p>

Retroaktiviteti i kuptimit<\/span><\/strong><\/em><\/span><\/p>

Tani, pasi kemi sqaruar m\u00ebnyr\u00ebn se si point de capiton funksionon si \u201cp\u00ebrshenjuesi i ngurt\u00eb\u201d \u2013 si shenjuesi q\u00eb ruan identitetin e tij p\u00ebrgjat\u00eb t\u00eb gjitha variacioneve t\u00eb t\u00eb shenjuarit t\u00eb tij \u2013 kemi arritur te problemi real: a rezulton ky totalizim i nj\u00eb fushe ideologjike p\u00ebrmes operacionit t\u00eb \u201ckopsitjes\u201d, q\u00eb e ngulit kuptimin e saj, n\u00eb munges\u00ebn e mbetjeve; a e shuan pa gjurm\u00eb pluskimin e pambarimt\u00eb t\u00eb shenjuesve? N\u00ebse jo, si ta p\u00ebrfytyrojm\u00eb p\u00ebrmas\u00ebn q\u00eb i shp\u00ebton atij? P\u00ebrgjigjja jepet nga grafiku lakanian i d\u00ebshir\u00ebs.1<\/sup><\/span><\/p>

Grafiku I<\/span><\/em><\/p>

\"\"[fig.1]<\/span><\/p>

Lakani e artikuloi k\u00ebt\u00eb grafik n\u00eb kat\u00ebr forma t\u00eb nj\u00ebpasnj\u00ebshme. N\u00eb shpjegimin e k\u00ebtij grafiku nuk duhet t\u00eb kufizohemi vet\u00ebm n\u00eb form\u00ebn e fundit, t\u00eb plot\u00ebn, sepse pasimi i kat\u00ebr formave nuk mund t\u00eb reduktohet n\u00eb nj\u00eb p\u00ebrplot\u00ebsim gradual e linear; ai n\u00ebnkupton ndryshimin retroaktiv t\u00eb formave t\u00eb m\u00ebparshme. P\u00ebr shembull, forma e fundit, e plot\u00eb, q\u00eb p\u00ebrmban artikulimin e nivelit t\u00eb sip\u00ebrm t\u00eb grafikut (vektori nga $(\u2205) te S\u25caD),2<\/sup> mund t\u00eb kuptohet vet\u00ebm n\u00ebse e lexojm\u00eb si shtjellim t\u00eb pyetjes \u201cChe vuoi?\u201d t\u00eb sh\u00ebnuar nga forma paraprake: n\u00ebse harrojm\u00eb se ky nivel i sip\u00ebrm nuk \u00ebsht\u00eb gj\u00eb tjet\u00ebr pos nj\u00eb artikulim i struktur\u00ebs s\u00eb brendshme t\u00eb nj\u00eb pyetjeje q\u00eb buron nga Tjetri me t\u00eb cilin subjekti p\u00ebrballet p\u00ebrtej identifikimit simbolik, ne medoemos nuk e rrokim thelbin e tij.<\/span><\/p>

Le t\u00eb fillojm\u00eb at\u00ebher\u00eb me form\u00ebn e par\u00eb, me \u201cqeliz\u00ebn elementare t\u00eb d\u00ebshir\u00ebs\u201d (shih Grafikun I, sip\u00ebr). Ajo q\u00eb kemi k\u00ebtu \u00ebsht\u00eb thjesht paraqitja grafike e marr\u00ebdh\u00ebnies midis shenjuesit dhe t\u00eb shenjuarit. Si\u00e7 dihet mir\u00eb, Saussure e vizualizoi k\u00ebt\u00eb marr\u00ebdh\u00ebnie si dy linja paralele val\u00ebzuese ose si dy sip\u00ebrfaqe t\u00eb t\u00eb nj\u00ebjt\u00ebs flet\u00eb: progresioni linear i t\u00eb shenjuarit ec\u00ebn paralelisht me artikulimin linear t\u00eb shenjuesit. Lakani e strukturon k\u00ebt\u00eb l\u00ebvizje t\u00eb dyfisht\u00eb goxha ndryshe: nj\u00eb q\u00ebllim\u00ebsi mitike, para-simbolike (i sh\u00ebnuar si \u0394) \u201ckopsit\u201d zinxhirin e shenjuesit, serin\u00eb e shenjuesve t\u00eb sh\u00ebnuar nga vektori S-S\u2019. Produkti i k\u00ebsaj kopsitje (ajo q\u00eb \u201cdel n\u00eb an\u00ebn tjet\u00ebr\u201d pasiq\u00eb q\u00ebllim\u00ebsia mitike \u2013 reale \u2013 kalon p\u00ebrmes shenjuesit dhe del nga ai) \u00ebsht\u00eb subjekti i sh\u00ebnuar nga matema $ (subjekti i dyzuar, i \u00e7ar\u00eb, dhe n\u00eb t\u00eb nj\u00ebjt\u00ebn koh\u00eb shenjuesi i zhdukur, mungesa e shenjuesit, boshi, nj\u00eb hap\u00ebsir\u00eb e zbraz\u00ebt n\u00eb rrjetin e shenjuesit). Ky artikulim minimal sakaq d\u00ebshmon faktin se kemi t\u00eb b\u00ebjm\u00eb me procesin e interpelimit3<\/sup> t\u00eb individ\u00ebve (individi, ky entitet mitik, para-simbolik \u2013 madje edhe tek Althusseri, \u201cindividi\u201d q\u00eb interpelohet n\u00eb subjekt nuk p\u00ebrkufizohet konceptualisht, ai \u00ebsht\u00eb thjesht nj\u00eb X hipotetik q\u00eb duhet t\u00eb supozohet) n\u00eb subjekte. Point de capiton \u00ebsht\u00eb pika p\u00ebrmes s\u00eb cil\u00ebs subjekti \u201cqepet\u201d me shenjuesin dhe n\u00eb t\u00eb nj\u00ebjt\u00ebn koh\u00eb pika q\u00eb e interpelon individin n\u00eb subjekt duke e adresuar at\u00eb me thirrjen e nj\u00eb krye-shenjuesi (\u201cKomunizmi\u201d, \u201cZoti\u201d, \u201cLiria\u201d, \u201cAmerika\u201d) \u2013 me nj\u00eb fjal\u00eb, \u00ebsht\u00eb pika e subjektivimit e zinxhirit t\u00eb shenjuesit.<\/span><\/p>

Nj\u00eb ve\u00e7ori e r\u00ebnd\u00ebsishme e k\u00ebtij niveli fillestar t\u00eb grafikut \u00ebsht\u00eb fakti q\u00eb vektori i q\u00ebllim\u00ebsis\u00eb subjektive e kopsit s\u00eb prapthi vektorin e zinxhirit t\u00eb shenjuesit: ai del jasht\u00eb zinxhirit n\u00eb nj\u00eb pik\u00eb m\u00eb t\u00eb hershme q\u00eb paraprin pik\u00ebn ku [vektori i q\u00ebllim\u00ebsis\u00eb subjektive] e ka shpuar at\u00eb [zinxhirin e shenjuesit]. Lakani thekson pik\u00ebrisht k\u00ebt\u00eb karakter prapaveprues t\u00eb efektit t\u00eb dometh\u00ebnies n\u00eb raport me shenjuesin, k\u00ebt\u00eb mbetje prapa t\u00eb t\u00eb shenjuarit sa i p\u00ebrket p\u00ebrparimit t\u00eb zinxhirit t\u00eb shenjuesit: efekti i kuptimit prodhohet gjithmon\u00eb s\u00eb prapthi, apr\u00e8s-coup. Shenjuesit q\u00eb jan\u00eb ende n\u00eb nj\u00eb gjendje \u201cpluskuese\u201d \u2013 dometh\u00ebnia e t\u00eb cil\u00ebve ende nuk \u00ebsht\u00eb ngulitur \u2013 pasojn\u00eb nj\u00ebri-tjetrin. Pastaj, n\u00eb nj\u00ebfar\u00eb pike \u2013 pik\u00ebrisht n\u00eb pik\u00ebn ku q\u00ebllim\u00ebsia shpon zinxhirin e shenjuesit dhe e p\u00ebrshkon at\u00eb \u2013 nj\u00eb shenjues ngulit prapaveprimthi kuptimin e zinxhirit, qep kuptimin me shenjuesin dhe ndalon rr\u00ebshqitjen e kuptimit.<\/span><\/p>

P\u00ebr ta rrokur k\u00ebt\u00eb plot\u00ebsisht, mjafton t\u00eb kujtojm\u00eb shembullin e p\u00ebrmendur m\u00eb sip\u00ebr t\u00eb \u201ckopsitjes\u201d ideologjike: n\u00eb hap\u00ebsir\u00ebn ideologjike pluskojn\u00eb shenjues si \u201cliria\u201d, \u201cshteti\u201d, \u201cdrejt\u00ebsia\u201d, \u201cpaqja\u201d… dhe pastaj zinxhiri i tyre p\u00ebrplot\u00ebsohet me ndonj\u00eb kryeshenjues (\u201cKomunizmi\u201d), i cili p\u00ebrcakton n\u00eb prapaveprim kuptimin (komunist) t\u00eb tyre: \u201cliria\u201d \u00ebsht\u00eb efektive vet\u00ebm p\u00ebrmes tejkalimit t\u00eb liris\u00eb formale borgjeze, e cila \u00ebsht\u00eb ve\u00e7se nj\u00eb form\u00eb skllav\u00ebrie; \u201cshteti\u201d \u00ebsht\u00eb mjeti me t\u00eb cilin klasa sunduese garanton kushtet e sundimit t\u00eb saj; k\u00ebmbimi n\u00eb treg nuk mund t\u00eb jet\u00eb \u201ci drejt\u00eb dhe i barabart\u00eb\u201d, sepse vet\u00eb forma e k\u00ebmbimit ekuivalent mes pun\u00ebs dhe kapitalit n\u00ebnkupton shfryt\u00ebzimin; \u201clufta\u201d \u00ebsht\u00eb e brendaqen\u00ebsishme n\u00eb shoq\u00ebrin\u00eb klasore si t\u00eb till\u00eb; vet\u00ebm revolucioni socialist mund t\u00eb sjell\u00eb \u201cpaqen\u201d e q\u00ebndrueshme dhe k\u00ebshtu me radh\u00eb. (\u201cKopsitja\u201d liberalo-demokratike, sigurisht, do t\u00eb prodhonte nj\u00eb artikulim krejt tjet\u00ebr t\u00eb kuptimit; \u201ckopsitja\u201d konservatore [do t\u00eb prodhonte] nj\u00eb kuptim t\u00eb kund\u00ebrt me t\u00eb dy fushat e m\u00ebparshme dhe k\u00ebshtu me radh\u00eb.)<\/span><\/p>

Q\u00eb n\u00eb k\u00ebt\u00eb nivel fillestar, mund t\u00eb lokalizojm\u00eb logjik\u00ebn e transferenc\u00ebs \u2013 mekanizmin baz\u00eb q\u00eb prodhon iluzionin e posa\u00e7\u00ebm t\u00eb dukurive t\u00eb transferenc\u00ebs: transferenca \u00ebsht\u00eb ana e p\u00ebrparme e mbetjes prapa t\u00eb t\u00eb shenjuarit n\u00eb krahasim me rrjedh\u00ebn e shenjuesve; ajo konsiston n\u00eb iluzionin q\u00eb kuptimi i nj\u00eb elementi t\u00eb caktuar (i cili u fiksua prapaveprimthi nga nd\u00ebrhyrja e kryeshenjuesit) ishte i pranish\u00ebm q\u00eb n\u00eb fillim si esenca e tij imanente. Ne jemi \u201cn\u00eb transferenc\u00eb\u201d kur neve na duket se liria e v\u00ebrtet\u00eb \u00ebsht\u00eb \u201cn\u00eb vet\u00eb natyr\u00ebn e saj\u201d e kund\u00ebrt me lirin\u00eb formale borgjeze, se shteti \u00ebsht\u00eb \u201cn\u00eb vet\u00eb natyr\u00ebn e tij\u201d vet\u00ebm nj\u00eb mjet i sundimit t\u00eb klas\u00ebs, e k\u00ebshtu me radh\u00eb. Paradoksi q\u00ebndron, sigurisht, n\u00eb faktin se ky iluzion transferencial \u00ebsht\u00eb i domosdosh\u00ebm, \u00ebsht\u00eb vet\u00eb shtati i matjes s\u00eb suksesit t\u00eb operacionit t\u00eb \u201ckopsitjes\u201d: capitonnage \u00ebsht\u00eb i suksessh\u00ebm vet\u00ebm n\u00ebse fshin gjurm\u00ebt e veta.<\/span><\/p>

Efekti i retroversionit<\/span><\/strong><\/p>

Kjo \u00ebsht\u00eb, pra, teza themelore lakaniane lidhur me marr\u00ebdh\u00ebnien mes shenjuesit dhe t\u00eb shenjuarit: n\u00eb vend t\u00eb nj\u00eb progresioni linear, imanent dhe t\u00eb domosdosh\u00ebm, sipas t\u00eb cilit kuptimi vet\u00ebshpaloset nga nj\u00eb b\u00ebrtham\u00eb fillestare, kemi nj\u00eb proces radikalisht t\u00eb rast\u00ebsish\u00ebm t\u00eb prodhimit prapaveprues t\u00eb kuptimit. N\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb kemi mb\u00ebrritur n\u00eb form\u00ebn e dyt\u00eb t\u00eb grafikut t\u00eb d\u00ebshir\u00ebs \u2013 specifikimin e dy pikave ku q\u00ebllim\u00ebsia (\u0394) pret zinxhirin e shenj\u00ebzimit: O dhe s(O), Tjetri i madh dhe i shenjuari si funksion i tij:<\/span><\/p>

Grafiku II<\/span><\/em><\/p>

\"\"<\/span>Pse e gjejm\u00eb O-n\u00eb \u2013 q\u00eb \u00ebsht\u00eb Tjetri i madh si kodi sinkron simbolik\u2013 n\u00eb vendin e point de capiton? A nuk \u00ebsht\u00eb point de capiton pik\u00ebrisht Nj\u00ebshi, nj\u00eb shenjues singular q\u00eb z\u00eb nj\u00eb vend t\u00eb jasht\u00ebzakonsh\u00ebm n\u00eb raport me rrjetin paradigmatik t\u00eb kodit? P\u00ebr t\u00eb kuptuar k\u00ebt\u00eb inkonsistenc\u00eb n\u00eb dukje mjafton t\u00eb kujtojm\u00eb se point de capiton ngulit kuptimin e elementeve paraardh\u00ebse: dometh\u00ebn\u00eb, ajo i n\u00ebnshtron ato prapaveprimthi ndaj nj\u00eb kodi, i rregullon marr\u00ebdh\u00ebniet e tyre t\u00eb nd\u00ebrsjella sipas k\u00ebtij kodi (p\u00ebr shembull, n\u00eb rastin q\u00eb p\u00ebrmend\u00ebm, sipas kodit q\u00eb rregullon universin komunist t\u00eb kuptimit). Mund t\u00eb themi se point de capiton p\u00ebrfaq\u00ebson dhe mban vendin e Tjetrit t\u00eb madh, t\u00eb kodit sinkron, n\u00eb zinxhirin diachron t\u00eb shenjuesve: nj\u00eb paradoks i posa\u00e7\u00ebm lakanian, ku nj\u00eb struktur\u00eb sinkrone, paradigmatike ekziston vet\u00ebm p\u00ebr aq sa edhe ajo vet\u00eb mish\u00ebrohet s\u00ebrish n\u00eb Nj\u00eb, n\u00eb nj\u00eb element t\u00eb jasht\u00ebzakonsh\u00ebm e singular.<\/span><\/p>

Nga ajo q\u00eb sapo tham\u00eb, \u00ebsht\u00eb gjithashtu e qart\u00eb pse pika tjet\u00ebr e kryq\u00ebzimit s\u00eb dy vektor\u00ebve \u00ebsht\u00eb e sh\u00ebnuar me s(O): n\u00eb k\u00ebt\u00eb pik\u00eb gjejm\u00eb t\u00eb shenjuarin, kuptimin, i cili \u00ebsht\u00eb nj\u00eb funksion i Tjetrit t\u00eb madh \u2013 i cili prodhohet si nj\u00eb efekt prapaveprues i \u201ckopsitjes\u201d, prapa nga pika ku marr\u00ebdh\u00ebnia mes shenjuesve pluskues ngulitet p\u00ebrmes referenc\u00ebs ndaj kodit simbolik sinkron.<\/span><\/p>

Dhe p\u00ebrse pjesa e djatht\u00eb, e fundit e vektorit t\u00eb shenjuesit S-S’ \u2013 pjesa q\u00eb vjen pas point de capiton \u2013 sh\u00ebnohet si \u201cZ\u00ebri\u201d? P\u00ebr t\u00eb zgjidhur k\u00ebt\u00eb enigm\u00eb, duhet ta kuptojm\u00eb z\u00ebrin n\u00eb m\u00ebnyr\u00eb rrept\u00ebsisht lakaniane: jo si bart\u00ebs t\u00eb boll\u00ebkut dhe vet\u00ebpranis\u00eb s\u00eb kuptimit (si te Derrida), por si objekt pa kuptim, si nj\u00eb mbetje objektale, e mbetur nga operacioni shenj\u00ebzues, nga capitonnage: z\u00ebri \u00ebsht\u00eb ajo \u00e7ka mbetet pasi heqim nga shenjuesi operacionin retroaktiv t\u00eb \u201ckopsitjes\u201d, q\u00eb prodhon kuptim. Mish\u00ebrimi m\u00eb i qart\u00eb konkret i k\u00ebtij statusi objektal t\u00eb z\u00ebrit \u00ebsht\u00eb z\u00ebri hipnotik: kur e nj\u00ebjta fjal\u00eb na p\u00ebrs\u00ebritet pafund\u00ebsisht, ne fillojm\u00eb t\u00eb hutohemi, fjala humb gjurm\u00ebt e fundit t\u00eb kuptimit t\u00eb saj dhe mbetet vet\u00ebm prania inerte e saj, q\u00eb ushtron nj\u00eb lloj fuqie gjum\u00ebndjell\u00ebse \u2013 ky \u00ebsht\u00eb z\u00ebri si \u201cobjekt\u201d, si mbetje objektale e operacionit shenj\u00ebzues.<\/span><\/p>

Ekziston edhe nj\u00eb ve\u00e7ori tjet\u00ebr e form\u00ebs s\u00eb dyt\u00eb t\u00eb grafikut q\u00eb duhet shpjeguar: ndryshimi posht\u00eb fare. N\u00eb vend t\u00eb q\u00ebllim\u00ebsis\u00eb mitike (\u0394) dhe subjektit ($) q\u00eb prodhohet kur ky q\u00ebllim p\u00ebrshkon zinxhirin shenj\u00ebzues, posht\u00eb n\u00eb t\u00eb djatht\u00eb kemi subjektin q\u00eb shpon zinxhirin shenj\u00ebzues dhe produkti i k\u00ebtij operacioni tani sh\u00ebnohet si I(O). Pra, s\u00eb pari: pse zhvendoset subjekti nga e majta (si rezultat) n\u00eb t\u00eb djatht\u00eb (si pik\u00ebnisje e vektorit)? Vet\u00eb Lakani tregon se k\u00ebtu kemi t\u00eb b\u00ebjm\u00eb me \u201cefektin e retroversionit\u201d \u2013 me iluzionin transferencial sipas t\u00eb cilit subjekti b\u00ebhet n\u00eb \u00e7do stad \u201cajo q\u00eb gjithmon\u00eb ka qen\u00eb\u201d: nj\u00eb efekt prapaveprues p\u00ebrjetohet si di\u00e7ka q\u00eb ishte aty q\u00eb n\u00eb fillim. Pika e dyt\u00eb: pse tani n\u00eb t\u00eb majt\u00ebn posht\u00eb, si rezultat i vektorit t\u00eb subjektit, kemi I(O)? K\u00ebtu arrijm\u00eb m\u00eb n\u00eb fund tek identifikimi: I(O) q\u00ebndron p\u00ebr identifikimin simbolik, identifikimin e subjektit me nj\u00eb tipar shenj\u00ebzues (I) te Tjetri i madh, n\u00eb rendin simbolik.\u00a0<\/span><\/p>

Ky tipar \u00ebsht\u00eb ai q\u00eb, sipas p\u00ebrkufizimit lakanian t\u00eb shenjuesit, \u201cp\u00ebrfaq\u00ebson subjektin p\u00ebr nj\u00eb shenjues tjet\u00ebr\u201d; ai merr trajt\u00eb konkrete dhe t\u00eb njohshme n\u00eb nj\u00eb em\u00ebr ose nj\u00eb mandat q\u00eb subjekti e merr p\u00ebrsip\u00ebr dhe\/ose q\u00eb i jepet atij. Ky identifikim simbolik duhet dalluar nga identifikimi imagjinar, i cili sh\u00ebnohet nga nj\u00eb nivel i ri i futur midis vektorit t\u00eb shenjuesit (S-S’) dhe identifikimit simbolik: boshti q\u00eb lidh egon imagjinare (e) dhe tjetrin imagjinar t\u00eb saj, i(o) \u2013 p\u00ebr t\u00eb arritur identitetin e vet, subjekti duhet t\u00eb identifikohet me tjetrin imagjinar, ai duhet t\u00eb tjet\u00ebrsohet, t\u00eb t\u00ebhuaj\u00ebzohet \u2013 ta vendos\u00eb identitetin e tij jasht\u00eb vetes, si t\u00eb thuash, n\u00eb imazhin e dyt\u00ebshorit t\u00eb tij.<\/span><\/p>

\u201cEfekti i retroversionit\u201d bazohet pik\u00ebrisht mbi k\u00ebt\u00eb nivel imagjinar \u2013 ai mb\u00ebshtetet nga iluzioni i vetes si agjenti autonom q\u00eb \u00ebsht\u00eb i pranish\u00ebm q\u00eb nga fillimi si zanafilla e veprimeve t\u00eb tij: kjo p\u00ebrvoj\u00eb imagjinare e vetes \u00ebsht\u00eb p\u00ebr subjektin m\u00ebnyra p\u00ebr t\u00eb huq-njohur [misrecognise\/meconnassance] var\u00ebsin\u00eb e tij rr\u00ebnj\u00ebsore nga Tjetri i madh, nga rendi simbolik si shkaku i tij i \u00e7qend\u00ebrsuar. Por n\u00eb vend q\u00eb t\u00eb p\u00ebrs\u00ebrisim k\u00ebt\u00eb tez\u00eb t\u00eb t\u00ebhuaj\u00ebsimit themeltar t\u00eb egos n\u00eb Tjetrin e tij imagjinar \u2013 teorin\u00eb Lakaniane t\u00eb stadit t\u00eb pasqyr\u00ebs, e cila duhet t\u00eb vendoset pik\u00ebrisht mbi boshtin e-i(o) \u2013 duhet t\u00eb p\u00ebrqendrojm\u00eb v\u00ebmendjen ton\u00eb n\u00eb dallimin ky\u00e7 midis identifikimit imagjinar dhe atij simbolik.<\/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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1.<\/span><\/span><\/span>\u00a0Shih Jacques Lakan, \u201cSubversion of the Subject and the Dialectic of Desire\u201d, <\/span>\u00c9crits: A Selection<\/span><\/i>, Nju Jork: W. W. Norton, 1977.<\/span><\/span>
<\/span><\/span><\/span><\/p>

2.<\/span><\/span>\u00a0\u201c<\/span>\u2205<\/span>\u201d <\/span>Other<\/span><\/i>, ose \u201c\u023a\u201d <\/span>Autre<\/span><\/i>, Tjetri i madh, me barr\u00ebn e kastrimit mbi t\u00eb. Do t\u00eb p\u00ebrdorim transkriptin n\u00eb anglisht t\u00eb matemave t\u00eb Lakanit.\u00a0<\/span><\/span><\/p>

3.<\/span><\/span>\u00a0Nocioni i interpelimit (fr. interpellation) tek Louis Althusser-i i referohet m\u00ebnyr\u00ebs se si ideologjia \u201cth\u00ebrret\u201d individin dhe e shnd\u00ebrron at\u00eb n\u00eb subjekt. Shembulli klasik i Althusser-it \u00ebsht\u00eb ai i policit q\u00eb th\u00ebrret \u201cEj, ti aty!\u201d: n\u00eb momentin kur individi kthehet, ai e pranon veten si i thirrur dhe, me k\u00ebt\u00eb akt, b\u00ebhet subject i ideologjis\u00eb dhe nga vet\u00eb ideologjia q\u00eb e th\u00ebrret. Interpelimi nuk \u00ebsht\u00eb nj\u00eb proces i vet\u00ebdijsh\u00ebm, as nj\u00eb akt i nj\u00ebansh\u00ebm; ai \u00ebsht\u00eb mekaniz\u00ebm strukturor me t\u00eb cilin ideologjia riprodhon veten duke prodhuar subjekte q\u00eb e njohin veten brenda rendit ekzistues. N\u00eb k\u00ebt\u00eb kuptim, subjekti nuk i paraprin thirrjen ideologjike, por lind p\u00ebrmes saj: ai \u00ebsht\u00eb nj\u00eb efekt i interpelimit. Ky koncept \u00ebsht\u00eb i r\u00ebnd\u00ebsish\u00ebm p\u00ebr t\u00eb kuptuar m\u00ebnyr\u00ebn se si individ\u00ebt identifikohen me rolet, normat dhe autoritetet, duke e p\u00ebrjetuar k\u00ebt\u00eb identifikim si spontan dhe \u201ct\u00eb natyrsh\u00ebm\u201d, nd\u00ebrkoh\u00eb q\u00eb \u00ebsht\u00eb produkt i strukturave ideologjike. [Sh\u00ebn. i p\u00ebrkth.]<\/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
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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 tret\u00eb<\/a>\n\t\t\t\t\t<\/div>\n\n\t\t\t\t\t

Imazh dhe v\u00ebshtrim<\/span><\/span><\/a><\/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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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":"

N\u00ebse mbajm\u00eb q\u00ebndrimin se point de capiton \u00ebsht\u00eb nj\u00eb \u201cpik\u00eb nyje\u201d, nj\u00eb lloj nyj\u00ebtimi kuptimesh, kjo nuk n\u00ebnkupton se ajo \u00ebsht\u00eb thjesht fjala m\u00eb \u201ce pasur\u201d, fjala ku \u00ebsht\u00eb kondensuar e gjith\u00eb pasuria e kuptimit t\u00eb fush\u00ebs q\u00eb ajo \u201ckopsit\u201d: point de capiton \u00ebsht\u00eb m\u00eb tep\u00ebr ajo fjal\u00eb e cila, si nj\u00eb fjal\u00eb, n\u00eb nivelin e shenjuesit vet\u00eb, unifikon nj\u00eb fush\u00eb t\u00eb dh\u00ebn\u00eb, themelon identitetin e saj: \u00ebsht\u00eb, si t\u00eb thuash, fjala t\u00eb cil\u00ebs vet\u00eb \u201cgj\u00ebrat\u201d i referohen p\u00ebr t\u00eb njohur veten e tyre n\u00eb unitetin e tyre. Le t\u00eb marrim rastin e reklam\u00ebs s\u00eb famshme p\u00ebr Marlboron: fotografia e kaubojsit t\u00eb bronzt\u00eb, l\u00ebndinat e gjera t\u00eb kullotave dhe k\u00ebshtu me radh\u00eb \u2013 t\u00eb gjitha k\u00ebto \u201ckonotojn\u00eb\u201d, sigurisht, i japin nj\u00eb ngjyrim, imazh t\u00eb caktuar Amerik\u00ebs (toka e njer\u00ebzve t\u00eb fort\u00eb dhe t\u00eb ndersh\u00ebm, e horizonteve t\u00eb pafundme…); por efekti i \u201ckopsitjes\u201d ndodh vet\u00ebm kur z\u00eb vend nj\u00eb p\u00ebrmbysje e caktuar; gj\u00eb q\u00eb nuk ndodh derisa \u201camerikan\u00ebt real\u00eb\u201d nisin t\u00eb identifikohen (n\u00eb vet\u00ebp\u00ebrjetimin e tyre ideologjik) me imazhin e krijuar nga reklama e Marlboros \u2013 kur Amerika vet\u00eb t\u00eb p\u00ebrjetohet si \u201cvendi 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