{"id":7513,"date":"2020-10-18T17:40:08","date_gmt":"2020-10-18T15:40:08","guid":{"rendered":"http:\/\/nyje.al\/?p=7513"},"modified":"2024-09-11T15:12:18","modified_gmt":"2024-09-11T13:12:18","slug":"hegeli-mbi-muzgun-e-kapitalizmit-robert-pippin","status":"publish","type":"post","link":"https:\/\/nyje.al\/sq\/hegeli-mbi-muzgun-e-kapitalizmit-robert-pippin\/","title":{"rendered":"Hegeli mbi muzgun e kapitalizmit- Robert Pippin"},"content":{"rendered":"\t\t<div data-elementor-type=\"wp-post\" data-elementor-id=\"7513\" class=\"elementor elementor-7513\">\n\t\t\t\t<div class=\"elementor-element elementor-element-4cf8a185 e-flex e-con-boxed wpr-particle-no wpr-jarallax-no wpr-parallax-no wpr-sticky-section-no e-con e-parent\" data-id=\"4cf8a185\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t\t<div class=\"e-con-inner\">\n\t\t\t\t<div class=\"elementor-element elementor-element-2b56a42 elementor-widget elementor-widget-text-editor\" data-id=\"2b56a42\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t\t<p style=\"text-align: justify\"><span style=\"color: #800000;font-family: georgia, palatino, serif;font-size: 14pt\"><strong>Pavjo Gjini dhe Genc Shehu | 18.10.2020 | nyje.al\u00a0<\/strong><\/span><\/p><p style=\"text-align: justify\"><span style=\"font-family: georgia, palatino, serif;font-size: 14pt\">Robert B. Pippin \u00ebsht\u00eb filozof bashk\u00ebkohor dhe profesor n\u00eb Universitetin e Chicagos n\u00eb SHBA. Autor i shum\u00eb punimeve mbi idealizmin gjerman dhe filozofin\u00eb pas tij. Njihet p\u00ebr leximin q\u00eb i b\u00ebn filozofis\u00eb s\u00eb Hegelit si avancim dhe p\u00ebrmbushje rigoroze e filozofis\u00eb s\u00eb Imanuel Kant. Disa nga veprat e tij n\u00eb k\u00ebt\u00eb drejtim jan\u00eb: <em>Kant&#8217;s Theory of Form; Hegel&#8217;s Idealism: The Satisfactions of Self-Consciousness; Modernism as a Philosophical Problem; <\/em>dhe <em>Idealism as Modernism: Hegelian Variations<\/em>. P\u00ebrpos k\u00ebtij projekti, Pippin njihet edhe p\u00ebr punimet e tij mbi lidhjen mes let\u00ebrsis\u00eb e kinemas\u00eb me filozofin\u00eb me vepra si: <em>Henry James and Modern Moral Life; Fatalism in American Film Noir: Some Cinematic Philosophy<\/em>. Aktualisht, \u00ebsht\u00eb an\u00ebtar i <em>Akademis\u00eb Amerikan\u00eb t\u00eb Arteve dhe Shkencave<\/em> dhe i <em>Shoqat\u00ebs Amerikane t\u00eb Filozofis\u00eb<\/em>. Po ashtu, \u00ebsht\u00eb edhe an\u00ebtar i <em>Akademis\u00eb Komb\u00ebtare Gjermane t\u00eb Arteve dhe Shkencave<\/em>.<\/span><\/p><p style=\"text-align: justify\"><span style=\"font-family: georgia, palatino, serif;font-size: 14pt\">E zgjodh\u00ebm ta p\u00ebrkthenim k\u00ebt\u00eb artikull t\u00eb fundit t\u00eb tij sepse punimi jep nj\u00eb p\u00ebrmbledhje t\u00eb mir\u00eb, edhe pse t\u00eb shkurt\u00ebr, t\u00eb vepr\u00ebs s\u00eb von\u00eb t\u00eb Hegelit, \u2018Element\u00eb t\u00eb Filozofis\u00eb t\u00eb s\u00eb Drejt\u00ebs\u2019. Po ashtu, edhe pse Pippin njihet si interpretues liberal i Hegelit dhe i fokusuar n\u00eb teorin\u00eb e k\u00ebtij t\u00eb fundit mbi <strong><em>njohjen<\/em><\/strong> (\u00e7ka duket qartazi n\u00eb tekstin e m\u00ebposht\u00ebm) &#8211; projekt ky i nj\u00eb serie interpretuesish bashk\u00ebkohor t\u00eb Hegelit si Rober Brandom e \u00a0John McDowell, t\u00eb njohur si Shkolla e Pitsburgut, me synimin p\u00ebr nd\u00ebrlidhjen e Hegelit me tradit\u00ebn e Filozofis\u00eb Analitike \u2013 ai gjithsesi nxjerr n\u00eb pah nj\u00eb an\u00eb m\u00eb subversive dhe kritike t\u00eb filozofit gjerman ndaj kapitalizmit dhe kultur\u00ebs borgjeze. P\u00ebr m\u00eb tep\u00ebr, teksti shkon n\u00eb teh t\u00eb nj\u00eb prej kontradiktave kryesore t\u00eb kapitalizmit bashk\u00ebkohor, t\u00eb gjendjes bashk\u00ebkohore t\u00eb pun\u00ebs rrog\u00ebtare, ku pun\u00ebtori po duket t\u00eb jet\u00eb gjithnj\u00eb e m\u00eb i z\u00ebvend\u00ebsuesh\u00ebm dhe papun\u00ebsia strukturore gjithnj\u00eb e m\u00eb e paz\u00ebvend\u00ebsueshme.<\/span><\/p><p style=\"text-align: justify\"><span style=\"font-family: georgia, palatino, serif;font-size: 14pt\">Eseja e m\u00ebposhtme \u00ebsht\u00eb marr\u00eb nga revista \u201c<em><strong><span style=\"color: #800000\"><a style=\"color: #800000\" href=\"https:\/\/thepointmag.com\/politics\/capitalism-at-dusk\/\">The Point<\/a><\/span><\/strong>\u201d<\/em>. P\u00ebr hir t\u00eb ekonomis\u00eb s\u00eb hap\u00ebsir\u00ebs son\u00eb ne po e ndajm\u00eb n\u00eb dy pjes\u00eb, por ajo \u00ebsht\u00eb p\u00ebr t\u2019u lexuar si nj\u00eb e plot\u00eb.<\/span><br \/><span style=\"font-family: georgia, palatino, serif;font-size: 14pt\"><img fetchpriority=\"high\" decoding=\"async\" class=\"aligncenter wp-image-7515 size-full\" src=\"http:\/\/nyje.al\/wp-content\/uploads\/2020\/10\/photo-1599689018459-fcf807a9eceb.jpg\" alt=\"\" width=\"750\" height=\"500\" srcset=\"https:\/\/nyje.al\/wp-content\/uploads\/2020\/10\/photo-1599689018459-fcf807a9eceb.jpg 750w, https:\/\/nyje.al\/wp-content\/uploads\/2020\/10\/photo-1599689018459-fcf807a9eceb-18x12.jpg 18w, https:\/\/nyje.al\/wp-content\/uploads\/2020\/10\/photo-1599689018459-fcf807a9eceb-300x200.jpg 300w\" sizes=\"(max-width: 750px) 100vw, 750px\" \/><\/span><br \/><span style=\"font-family: georgia, palatino, serif;font-size: 14pt\">N\u00eb klim\u00ebn e sotme politike, kund\u00ebrshtimet ndaj asaj \u00e7far\u00eb quhet p\u00ebrgjith\u00ebsisht \u2013 edhe pse ndoshta jo n\u00eb m\u00ebnyr\u00eb t\u00eb sakt\u00eb \u2013 \u201ckapitaliz\u00ebm\u201d shum\u00eb shpesh lidhen me pabarazit\u00eb gjithnj\u00eb n\u00eb rritje n\u00eb t\u00eb ardhura q\u00eb jan\u00eb pasoj\u00eb e formave aktuale t\u00eb kapitalizmit t\u00eb von\u00eb (sidomos t\u00eb kapitalizmit me \u201cstil amerikan\u201d q\u00eb rregullohet gjithnj\u00eb e m\u00eb pak), e p\u00ebrdorimit shfryt\u00ebzues t\u00eb pushtetit q\u00eb g\u00ebzohet nga pronar\u00ebt e kapitalit dhe e padrejt\u00ebsive t\u00eb qen\u00ebsishme t\u00eb nj\u00eb sistemi konkurrues ku shum\u00ebkush dizavantazhohet n\u00eb m\u00ebnyr\u00eb t\u00eb thekur pa patur faj. Por kapitalizmi i globalizuar i konsumit nuk \u00ebsht\u00eb vet\u00ebm sistem prodhimi, shp\u00ebrndarjeje dhe krijimi pasurie, \u00ebsht\u00eb edhe form\u00eb jete e shoq\u00ebrie, kushtet dhe k\u00ebrkesat e t\u00eb cil\u00ebs ndikojn\u00eb gjith\u00e7ka: nga sistemi arsimor, te vlerat e komunitetit, te martesa dhe jeta familjare, e deri te mir\u00ebqenia psikologjike. Si\u00e7 argumentonte Sokrati sipas <em>Republik<\/em><em>\u00ebs<\/em> s\u00eb Platonit, regjime t\u00eb tipeve t\u00eb ndryshme, p\u00ebrfshir\u00eb regjimet ekonomike, kan\u00eb nevoj\u00eb t\u00eb kultivojn\u00eb tipe t\u00eb ndrysh\u00ebm shpirtrash; shpirtra q\u00eb do t\u00eb mir\u00ebmbajn\u00eb, t\u00eb z\u00ebn\u00eb bes\u00eb me dhe p\u00ebrfundimisht t\u00eb mbrojn\u00eb dhe sakrifikohen p\u00ebr regjimet e tyre. Prandaj pyetja e par\u00eb:\u00a0 \u00e7far\u00eb zakonesh t\u00eb mendjes dhe t\u00eb zemr\u00ebs ka nevoj\u00eb kapitalizmi i globalizuar, financiar dhe i von\u00eb n\u00eb m\u00ebnyr\u00eb q\u00eb t\u00eb kultivoj\u00eb dhe mir\u00ebmbaj\u00eb vetveten? Dhe pastaj pyetja e radh\u00ebs, e ngritur s\u00eb pari n\u00eb form\u00ebn e saj moderne prej Rusos\u00eb: A \u00ebsht\u00eb jeta, n\u00eb nj\u00eb sistem prodhimi n\u00eb p\u00ebrgjith\u00ebsi t\u00eb p\u00ebrkufizuar nga ndarja e pun\u00ebs dhe shitja e fuqis\u00eb pun\u00ebtore ndaj pronar\u00ebsh privat\u00eb kapitali q\u00eb konkurrojn\u00eb p\u00ebr mbizot\u00ebrim t\u00eb tregut, nj\u00eb m\u00ebnyr\u00eb e p\u00ebrshtatshme ose lul\u00ebzuese me jetue p\u00ebr qeniet njer\u00ebzore?<\/span><\/p><p style=\"text-align: justify\"><span style=\"font-family: georgia, palatino, serif;font-size: 14pt\">Megjith\u00ebse filozofi i shekullit t\u00eb n\u00ebnt\u00ebmb\u00ebdhjet\u00eb G. W. F. Hegel njihet si mbrojt\u00ebs i shoq\u00ebris\u00eb borgjeze dhe k\u00ebsisoj i asaj q\u00eb do t\u00eb njihej pas tij si kapitaliz\u00ebm, mendoj se evidenca sugjeron q\u00eb p\u00ebrgjigjet e tij p\u00ebr pyetjet e m\u00ebsip\u00ebrme jan\u00eb mjaft m\u00eb negative sesa pranohet gjer\u00ebsisht dhe kjo n\u00eb nj\u00eb kuptim t\u00eb posa\u00e7\u00ebm q\u00eb vazhdon t\u00eb na prek sot. Dua t\u00eb tentoj ta shpjegoj k\u00ebt\u00eb tez\u00eb kund\u00ebr-intuitive. Hegeli, sigurisht, si autor i fillim-shekullit t\u00eb XIX n\u00eb Gjermani, nuk kishte p\u00ebrfytyrimin e gam\u00ebs s\u00eb plot\u00eb t\u00eb kapitalizmit industrial q\u00eb po vinte, por me siguri kishte pikasur se ekonomia, m\u00eb s\u00eb shumti bujq\u00ebsore dhe artizanale q\u00eb lidhet kryesisht me ekonomin\u00eb sht\u00ebpiake, po shnd\u00ebrrohej n\u00eb ekonomi e pun\u00ebs rrog\u00ebtare \u2013 dhe meraqet q\u00eb ai kishte rreth k\u00ebsaj, pa llogaritur t\u00eb tjerat, jan\u00eb tejet me vend. Sidoqoft\u00eb, ajo \u00e7ka e b\u00ebn me vler\u00eb kthimin tek ai n\u00eb rrethanat e tanishme q\u00ebndron n\u00eb faktin se, edhe pse pabarazit\u00eb materiale dhe rezultati pasues i padrejt\u00ebsive sistematike ishin t\u00eb r\u00ebnd\u00ebsishme p\u00ebr t\u00eb, fokus kryesor p\u00ebr Hegelin \u00ebsht\u00eb mbi <em>p\u00ebrvoj<\/em><em>\u00eb<\/em><em>n<\/em> e qen\u00ebsishme t\u00eb vetes dhe t\u00eb t\u00eb tjer\u00ebve n\u00eb jet\u00ebn e p\u00ebrditshme q\u00eb lypet nga nj\u00eb sistem i till\u00eb prodhimi. K\u00ebto \u00e7\u00ebshtje shpesh margjinalizohen gabimthi si \u201cpsikologjike\u201d por, si\u00e7 tregojn\u00eb ngjarjet e koh\u00ebve t\u00eb fundit, jan\u00eb vendimtare p\u00ebr mund\u00ebsimin e lidhjeve shoq\u00ebrore pa t\u00eb cilat nuk mund t\u00eb mbijetoj\u00eb asnj\u00eb shoq\u00ebri.<\/span><\/p><ul style=\"text-align: justify\"><li>\u00a0<\/li><\/ul><p style=\"text-align: justify\"><span style=\"font-family: georgia, palatino, serif;font-size: 14pt\">Libri m\u00eb i r\u00ebnd\u00ebsish\u00ebm i Hegelit mbi k\u00ebto \u00e7\u00ebshtje, <em>Element\u00eb t\u00eb Filozofis\u00eb t\u00eb s\u00eb Drejt\u00ebs<\/em> (1821), \u00ebsht\u00eb padyshim n\u00eb mbrojtje t\u00eb racionalitetit t\u00eb nj\u00eb rrjeti t\u00eb nd\u00ebrlidhur institucionesh moderne, p\u00ebrfshi pron\u00ebn private dhe pun\u00ebn rrog\u00ebtare. K\u00ebto institucione ose qen\u00eb shfaqur sakaq n\u00eb dekadat e para t\u00eb shekullit t\u00eb n\u00ebnt\u00ebmb\u00ebdhjet\u00eb \u2013 disa n\u00eb Gjermani dhe shum\u00eb n\u00eb Angli \u2013 ose ishin, si\u00e7 mendonte ai, pandalsh\u00ebm n\u00eb dalje e sip\u00ebr. Dy gj\u00ebra, t\u00eb pakt\u00ebn, spikasin rreth qasjes s\u00eb tij p\u00ebr t\u2019i menduar k\u00ebto. E para, me racionalitet, Hegeli nuk kupton at\u00eb q\u00eb \u00e7do kontraktor ideal i informuar si\u00e7 duhet do t\u00eb vendoste t\u00eb ndiqte, p\u00ebr arsye strategjike apo etike. N\u00eb vend t\u00eb k\u00ebsaj ai ka nj\u00eb teori p\u00ebrmbajt\u00ebsore, e jo formale, p\u00ebr racionalitetin. Qeniet njer\u00ebzore jan\u00eb thelb\u00ebsisht qenie n\u00eb zhvillim historik, t\u00eb varura shoq\u00ebrisht, t\u00eb vet\u00ebdijshme p\u00ebr veten, q\u00ebllimore dhe t\u00eb lira; dhe n\u00ebse iu bie t\u00eb jetojn\u00eb n\u00eb nj\u00eb m\u00ebnyr\u00eb q\u00eb, si\u00e7 shprehet ai, nuk p\u00ebrkon me k\u00ebt\u00eb konceptim, at\u00ebher\u00eb kjo m\u00ebnyr\u00eb \u00ebsht\u00eb irracionale. P\u00ebr t\u00eb kjo do t\u00eb thot\u00eb, duke marr\u00eb parasysh dometh\u00ebnien e st\u00ebrmadhe t\u00eb tez\u00ebs s\u00eb tij rreth var\u00ebsis\u00eb shoq\u00ebrore, se nj\u00eb qenie njer\u00ebzore mund t\u00eb jet\u00eb ajo \u00e7ka \u00ebsht\u00eb \u2013 qenie e lir\u00eb \u2013 vet\u00ebm duke marr\u00eb pjes\u00eb n\u00eb institucione shoq\u00ebrore, p\u00ebrfshi k\u00ebtu nj\u00eb sistem ekonomik. P\u00ebr t\u00eb, nj\u00eb person mund t\u00eb <em>jet\u00eb<\/em> \u201cplot\u00ebsisht\u201d i lir\u00eb si qytetar vet\u00ebm n\u00eb shtetin modern republikan. Me k\u00ebt\u00eb ai nuk kupton thjesht q\u00eb nj\u00eb shtet indiferent ose armiq\u00ebsor ndaj lirive t\u00eb qytetar\u00ebve t\u00eb tij \u00ebsht\u00eb i padrejt\u00eb, ose q\u00eb dikush nuk mund t\u00eb sillet si ai veprues i lir\u00eb q\u00eb \u00ebsht\u00eb n\u00eb nj\u00eb shtet t\u00eb till\u00eb irracional (edhe pse padyshim donte t\u2019i pohonte edhe k\u00ebto dy pika); por q\u00eb dikush n\u00eb fakt nuk \u00ebsht\u00eb ende veprues plot\u00ebsisht i lir\u00eb n\u00eb nj\u00eb situat\u00eb t\u00eb till\u00eb irracionale. Sado q\u00eb kapaciteti i liris\u00eb (si\u00e7 e kupton Hegeli at\u00eb) \u00ebsht\u00eb potencial karakteristik i \u00e7do an\u00ebtari t\u00eb species njer\u00ebzore, gjendja e t\u00eb <em>qenurit<\/em> i lir\u00eb \u00ebsht\u00eb arritje e nj\u00eb lloji t\u00eb ve\u00e7ant\u00eb. Kjo arritje mb\u00ebshtetet mbi tipin e duhur t\u00eb lidhjes shoq\u00ebrore \u2013 n\u00eb familje, si pun\u00ebtor mes t\u00eb tjer\u00ebsh dhe si qytetar n\u00eb nj\u00eb shtet p\u00ebrfaq\u00ebsues. Pa k\u00ebt\u00eb arritje, liria mbetet e pasend\u00ebrtuar.<\/span><\/p><p style=\"text-align: justify\"><span style=\"font-family: georgia, palatino, serif;font-size: 14pt\">Ky institucionaliz\u00ebm \u00ebsht\u00eb implikimi p\u00ebrfundimtar i p\u00ebrshkrimit m\u00eb t\u00eb p\u00ebrgjithsh\u00ebm se n\u00eb \u00e7ka konsiston liria sipas Hegelit. M\u00ebnyra m\u00eb e thjesht\u00eb p\u00ebr t\u00eb formuluar t\u00eb d\u00ebshiruar\u00ebn e liris\u00eb \u00ebsht\u00eb se ajo mb\u00ebrrihet kur dikush t\u00eb mund t\u00eb ket\u00eb p\u00ebrvoj\u00ebn e b\u00ebmave dhe praktikave q\u00eb b\u00ebn si mir\u00ebfilli t\u00eb \u201cvetat\u201d, pra q\u00eb \u201cidentifikohet\u201d me veprimet e veta n\u00eb bot\u00ebn publike. Hegeli argumenton se kjo mund t\u00eb ndodh\u00eb vet\u00ebm n\u00eb nj\u00eb gjendje harmonie shoq\u00ebrore t\u00eb cil\u00ebn e quan \u201ct\u00eb qenurit me veten n\u00eb nj\u00eb tjet\u00ebr\u201d, shpesh e shprehur ndryshe si unitet i liris\u00eb subjektive dhe objektive. N\u00eb m\u00ebnyr\u00eb q\u00eb t\u00eb vler\u00ebsohet si\u00e7 duhet karakteri i pazakont\u00eb i tez\u00ebs s\u00eb Hegelit, \u00ebsht\u00eb e r\u00ebnd\u00ebsishme t\u00eb kujtojm\u00eb se, p\u00ebrve\u00e7 institucionalizmit t\u00eb tij, Hegeli nalt\u00ebsonte si shembuj t\u00eb k\u00ebsaj lirie t\u00eb aktualizuar dashurin\u00eb dhe miq\u00ebsin\u00eb. K\u00ebto sigurisht q\u00eb jan\u00eb shembuj t\u00eb mirash substanciale njer\u00ebzore, por \u00ebsht\u00eb e pazakonte t\u2019i shoh\u00ebsh t\u00eb cituar si shembuj paradigmor\u00eb t\u00eb liris\u00eb. Si rregull, ne do mendonim se, n\u00eb m\u00ebnyr\u00eb q\u00eb t\u00eb gjith\u00eb dhe secili t\u00eb jen\u00eb t\u00eb lir\u00eb, nj\u00eb subjekt partikular duhet t\u00eb sakrifikoj\u00eb nga realizimi i plot\u00eb i liris\u00eb ngase merr n\u00eb konsiderat\u00eb tjetrin. Mir\u00ebpo, pik\u00ebrisht kjo \u00ebsht\u00eb ajo q\u00eb Hegeli d\u00ebshiron t\u00eb m\u00ebnjanoj\u00eb. Ai i del kund\u00ebr q\u00ebndrimit q\u00eb ne ta shikojm\u00eb var\u00ebsin\u00eb e thell\u00eb q\u00eb kemi ndaj t\u00eb tjer\u00ebve si penges\u00eb apo kompromis; duhet ta shohim at\u00eb si po aq pjes\u00eb p\u00ebrb\u00ebr\u00ebse t\u00eb formimit t\u00eb qenies s\u00eb pavarur sa \u00e7\u2019jan\u00eb dashuria familjare, ajo romantike dhe\u00a0 miq\u00ebsia. Ai mendon se nj\u00eb kombinim i caktuar institucionesh do t\u00eb b\u00ebj\u00eb t\u00eb mundur \u2013 pra do t\u00eb na edukoj\u00eb q\u00eb ne t\u00eb mund \u2013\u00a0 t\u2019i p\u00ebrjetojm\u00eb njer\u00ebzit e tjer\u00eb dhe institucionet si send\u00ebrtime a realizime t\u00eb tilla t\u00eb plota t\u00eb vet\u00eb liris\u00eb son\u00eb, n\u00eb vend se si sakrific\u00eb e saj. Pra, nuk e kompromentoj lirin\u00eb time p\u00ebr hir t\u00eb nj\u00eb miku apo f\u00ebmij\u00ebs tim; e shoh t\u00eb mir\u00ebn e tyre si timen; nuk do mund t\u00eb imagjinoja t\u00eb jem kush jam pa ta. Kjo menj\u00ebher\u00eb mund t\u00eb ting\u00eblloj\u00eb utopike, por ting\u00ebllon k\u00ebshtu sepse ka hamend\u00ebsime t\u00eb kund\u00ebrta rreth formatit t\u00eb pik\u00ebnisjes, q\u00eb do i p\u00ebrshtatej volitsh\u00ebm k\u00ebrkesave t\u00eb nj\u00eb shoq\u00ebrie kapitaliste.<\/span><\/p><p style=\"text-align: justify\"><span style=\"font-family: georgia, palatino, serif;font-size: 14pt\">Ndoshta m\u00ebnyra m\u00eb e leht\u00eb p\u00ebr t\u00eb kuptuar tez\u00ebn e Hegelit \u00ebsht\u00eb t\u00eb imagjinosh situata me t\u00ebhuaj\u00ebsim t\u00eb tej-theksuar: aplikoj p\u00ebr pun\u00eb call-center; ama, roli im n\u00eb pun\u00eb m\u00eb duket m\u00eb shum\u00eb si performanc\u00eb teatrale. Jam i besimit q\u00eb asnj\u00ebri prej qytetar\u00ebve q\u00eb telefonoj nuk duhet t\u00eb blej\u00eb &#8220;aksione p\u00ebr ndarjen n\u00eb koh\u00eb t\u00eb pron\u00ebs&#8221; q\u00eb supozohet t\u2019ua shes dhe \u00ebsht\u00eb d\u00ebrrmuese me ta mbyll\u00eb telefonin dhe me t\u00eb b\u00ebrtit\u00eb kaq shpesh. N\u00eb nj\u00eb rast t\u00eb till\u00eb, veprimet q\u00eb nd\u00ebrmarr jan\u00eb t\u00eb gjitha t\u00eb performuara prej meje pa m\u00eb detyruar kush me forc\u00eb, mir\u00ebpo un\u00eb nuk i p\u00ebrjetoj si \u201ct\u00eb miat\u201d. Nj\u00eb tjet\u00ebr form\u00eb t\u00ebhuaj\u00ebsimi do t\u00eb ishte kur gjegjem q\u00eb ajo \u00e7ka mendoj se po b\u00ebj (t\u00eb themi, at\u00eb q\u00eb un\u00eb konsideroj si shprehje mikpritjeje, pra p\u00ebrshkrimi q\u00eb i jap vetes p\u00ebr veprimin tim) nuk bashk\u00ebndahet nga askush tjet\u00ebr nga rrethi im i ri, deri n\u00eb at\u00eb pik\u00eb sa nis t\u00eb dyshoj n\u00ebse e kuptoj p\u00ebrnj\u00ebmend \u00e7ka po b\u00ebj. Ose, akoma m\u00eb keq, kur m\u00eb pyesin p\u00ebrse po b\u00ebj k\u00ebt\u00eb q\u00eb po b\u00ebj dhe un\u00eb u jap arsyet e mia dhe askush nuk i kupton ato, ose, edhe n\u00ebse i kuptojn\u00eb, refuzojn\u00eb t\u00eb besojn\u00eb q\u00eb ndokush mund t\u00eb ket\u00eb aryse t\u00eb tilla. Kjo nuk do t\u00eb thot\u00eb q\u00eb situata e pat\u00ebhuaj\u00ebsuar \u00ebsht\u00eb ajo e konformizmit n\u00eb mas\u00eb \u2013 dhe k\u00ebtu del n\u00eb pah teza m\u00eb polemike e Hegelit: kjo marr\u00ebdh\u00ebnie midis t\u00eb kuptuarit individual t\u00eb vetes, vet\u00ebvler\u00ebsimit tim, dhe \u201creflektimi objektiv pas\u201d prej bot\u00ebs shoq\u00ebrore i k\u00ebsaj p\u00ebrmbajtjeje \u00ebsht\u00eb marr\u00ebdh\u00ebnie \u201cdialektike\u201d dhe jo ve\u00e7uese apo reduktuese. Nj\u00eb veprim dometh\u00ebn\u00ebs lyp mir\u00ebnjohje t\u00eb posa\u00e7me nga t\u00eb tjer\u00ebt, por ky kusht nuk mund t\u00eb m\u00ebtohet a k\u00ebrkohet menj\u00ebher\u00eb. Nj\u00eb artist q\u00eb p\u00ebr q\u00ebllim par\u00ebsor ka t\u00eb prodhoj\u00eb at\u00eb q\u00eb do audienca komerciale ose ajo kritike, ashtu sikurse nj\u00eb tjet\u00ebr q\u00eb as nuk do t\u2019ia dij\u00eb p\u00ebr kuptueshm\u00ebrin\u00eb dhe efektet e vepr\u00ebs s\u00eb tij mbi t\u00eb tjer\u00ebt, nuk do t\u00eb prodhonin mir\u00ebfilli vepr\u00ebn \u201ce tyre\u201d.<\/span><\/p><p style=\"text-align: justify\"><span style=\"font-family: georgia, palatino, serif;font-size: 14pt\">M\u00eb gjer\u00ebsisht argumenti \u00ebsht\u00eb se kjo rekuizit\u00eb, q\u00eb m\u00ebnyra si e kuptoj veten t\u00eb pasqyrohet n\u00eb bot\u00ebn shoq\u00ebrore \u2013 n\u00eb m\u00ebnyr\u00ebn si m\u00eb shohin e m\u00eb trajtojn\u00eb t\u00eb tjer\u00ebt \u2013 nuk \u00ebsht\u00eb para s\u00eb gjithash nj\u00eb nevoj\u00eb psikologjike (p\u00ebr ngush\u00ebllim, si me th\u00ebn\u00eb), por \u00ebsht\u00eb m\u00eb shum\u00eb pranim i faktit se bota shoq\u00ebrore \u00ebsht\u00eb gjithmon\u00eb sakaq e kokolepsur n\u00eb formimin dhe p\u00ebrjetimin e b\u00ebmave t\u00eb mia si \u201ct\u00eb miat\u201d; b\u00ebma q\u00eb mund t\u2019i b\u00ebj t\u00eb kuptueshme dhe t\u00eb justifikueshme edhe p\u00ebr veten edhe ndaj t\u00eb tjer\u00ebt; pra, si t\u00eb nd\u00ebrmarra lirisht. Ky \u00ebsht\u00eb shtrati i shqet\u00ebsimeve m\u00eb t\u00eb gj\u00ebra t\u00eb Hegelit rreth nj\u00eb ekonomie kapitaliste dhe sigurisht q\u00eb rezonon bukur shum\u00eb me at\u00eb \u00e7ka trash\u00ebgoi Marksi prej Hegelit, sidomos Marksi i ri, p\u00ebr t\u00eb cilin send\u00ebrtimi i qenies-specie njeri dhe solidariteti mes pun\u00ebtor\u00ebve shok\u00eb ishin tejet t\u00eb r\u00ebnd\u00ebsishme. (Kjo n\u00ebnvizon po ashtu nj\u00eb parim hegelian q\u00eb shpesh nuk kuptohet mir\u00eb: se asnj\u00eb individ i vet\u00ebm nuk mund t\u00eb thuhet se \u00ebsht\u00eb i lir\u00eb n\u00ebse t\u00eb gjith\u00eb nuk jan\u00eb.)<\/span><\/p><p style=\"text-align: justify\"><span style=\"font-family: georgia, palatino, serif;font-size: 14pt\">Mir\u00ebpo, p\u00ebr Hegelin bota shoq\u00ebrore nuk p\u00ebrb\u00ebhet vet\u00ebm nga individ\u00ebt e tjer\u00eb; ajo p\u00ebrfshin po ashtu institucionet politike dhe ligjore q\u00eb kemi. Liria objektive varet nga p\u00ebrb\u00ebr\u00ebsit institucional\u00eb t\u00eb cil\u00ebt i n\u00ebnshtrohen t\u00eb gjith\u00eb t\u00eb nj\u00ebjtit standard: rregullimi i pron\u00ebs, kontrata, normat q\u00eb marrin n\u00eb konsiderat\u00eb q\u00ebllimet subjektive p\u00ebr caktimin e p\u00ebrgjegj\u00ebsive (ose \u201cmoraliteti\u201d), familja borgjeze, nj\u00eb ekonomi moderne tregu t\u00eb rregulluar nga ajo q\u00eb ai e quan \u201cpolicia\u201d, pastaj administrimi i drejt\u00ebsis\u00eb, efektet e ashpra t\u00eb s\u00eb cil\u00ebs moderohen nga identitete grupore n\u00eb grumbullime esnaf\u00ebsh dhe zejtar\u00ebsh q\u00eb ai i quan \u201ckorporata\u201d, si dhe nj\u00eb shtet pak a shum\u00eb republikan. Me qen\u00eb i lir\u00eb, t\u00eb p\u00ebrkryesh lirin\u00eb t\u00ebnde, k\u00ebrkon pjes\u00ebmarrje me t\u00eb tjer\u00eb n\u00eb gjith\u00eb k\u00ebto lloj institucionesh.<\/span><\/p><p style=\"text-align: justify\"><span style=\"font-family: georgia, palatino, serif;font-size: 14pt\">Ky\u00a0 kuptim i liris\u00eb i hap rrug\u00ebn Hegelit p\u00ebr qasjen e tij ndaj problemit n\u00ebse mjafton etikisht kjo m\u00ebnyr\u00eb jetese. Duhet t\u00eb theksojm\u00eb si fillim se Hegeli e konsideron shoq\u00ebrin\u00eb moderne borgjeze si produkt i p\u00ebrpjekjeve t\u00eb koordinuara dhe konfliktuale p\u00ebr p\u00ebrmbushje d\u00ebshirash individuale njer\u00ebzish unik\u00eb dhe t\u00eb p\u00ebrve\u00e7\u00ebm. Ky \u00ebsht\u00eb element i jet\u00ebs shoq\u00ebrore moderne q\u00eb Hegeli e konsideron si t\u00eb pashmangsh\u00ebm dhe kjo n\u00eb nj\u00eb mas\u00eb t\u00eb madhe p\u00ebrb\u00ebn arsyen pse Hegeli konsideron po ashtu si t\u00eb pashmangsh\u00ebm n\u00eb modernitet edhe shitjen e fuqis\u00eb pun\u00ebtore t\u00eb kualifikuar (n\u00eb kushtet dhe kufizimet e duhura), por edhe [nocione] t\u00eb tjera si pron\u00ebsia e pronave dhe formimi-investimi i kapitalit. K\u00ebto jan\u00eb t\u00eb domosdoshme p\u00ebr send\u00ebrtimin objektiv t\u00eb nj\u00ebr\u00ebs p\u00ebrmas\u00eb t\u00eb jet\u00ebs s\u00eb lir\u00eb, individualitetin konkret \u2013 dhe k\u00ebsisoj edhe t\u00eb dallimeve t\u00eb m\u00ebdha mes individ\u00ebve.<\/span><\/p><p style=\"text-align: justify\"><span style=\"font-family: georgia, palatino, serif;font-size: 14pt\">Mir\u00ebpo, sipas Hegelit, shoq\u00ebria civile \u00ebsht\u00eb edhe edukuese. K\u00ebtu v\u00ebrehet qart\u00eb ndikimi i madh i ekonomist\u00ebve skocez\u00eb \u2013 Smith, Ferguson, Steuart \u2013 leximi i t\u00eb cil\u00ebve e bindi at\u00eb se jeta ekonomike moderne nuk ishte medoemos \u00e7rr\u00ebnjos\u00ebse dhe ve\u00e7se kontraktuale. N\u00eb tentativ\u00ebn nga subjekte partikular\u00eb p\u00ebr p\u00ebrmbushjen e q\u00ebllimeve t\u00eb tyre t\u00eb ve\u00e7anta ekonomike, ata p\u00ebrjetojn\u00eb nj\u00eb var\u00ebsi t\u00eb nd\u00ebrsjell\u00eb me tjetrin, t\u00eb cil\u00ebn e marrin jo si kufizuese por si vet\u00ebp\u00ebrmbush\u00ebse p\u00ebr secilin, hap fillestar ky n\u00eb p\u00ebrmbushjen e nj\u00ebrit aspekt t\u00eb liris\u00eb s\u00eb nd\u00ebrsjell\u00eb si e mir\u00eb e tyre. Kjo mund t\u00eb jet\u00eb aq e thjesht\u00eb sa t\u00eb kuptosh q\u00eb kostot oportune q\u00eb kan\u00eb shk\u00ebmbimet e p\u00ebrs\u00ebritura do t\u00eb jen\u00eb tep\u00ebr t\u00eb larta n\u00ebqoft\u00ebse nuk krijohet nj\u00ebfar\u00eb niveli i mir\u00ebfillt\u00eb besimi; apo q\u00eb nevojitet nj\u00eb lidhje paq\u00ebsore, civile dhe e q\u00ebndrueshme me t\u00eb tjer\u00ebt n\u00eb m\u00ebnyr\u00eb q\u00eb t\u00eb arrihet \u00e7far\u00ebdo q\u00ebllimi; apo q\u00eb nuk mundemi t\u00eb kryejm\u00eb at\u00eb \u00e7ka \u00ebsht\u00eb e r\u00ebnd\u00ebsishme p\u00ebr ne pa konsiderat\u00ebn dhe respektin p\u00ebr at\u00eb q\u00eb \u00ebsht\u00eb e r\u00ebnd\u00ebsishme p\u00ebr t\u00eb tjer\u00ebt. Dhe rezultatet e edukimit mund t\u00eb rriten n\u00eb nj\u00ebfar\u00eb solidariteti me t\u00eb tjer\u00ebt brenda grupit shoq\u00ebror q\u00eb fillon t\u00eb b\u00ebhet i r\u00ebnd\u00ebsish\u00ebm p\u00ebr si e shoh veten, p\u00ebr \u201cidentitetin\u201d tim. (Nuk ka gj\u00eb n\u00eb vepr\u00ebn e Hegelit q\u00eb t\u00eb k\u00ebrkoj\u00eb q\u00eb ky identitet t\u00eb jet\u00eb monolit ose p\u00ebrjashtues. Dikush mund t\u00eb ket\u00eb disa [identitete grupi] dhe brenda secilit mund t\u00eb ket\u00eb goxha variacione: pika ky\u00e7e \u00ebsht\u00eb p\u00ebrvoja dhe pranimi i var\u00ebsis\u00eb). P\u00ebrjetimi i nj\u00eb var\u00ebsie t\u00eb till\u00eb nd\u00ebr pjes\u00ebmarr\u00ebs p\u00ebrkon me shpjegimin e Hegelit p\u00ebr racionalitetin e pjessh\u00ebm dhe t\u00eb ngushtuar t\u00eb shoq\u00ebris\u00eb civile<sup>1<\/sup> dhe k\u00ebsisoj t\u00eb dometh\u00ebnies (reale por t\u00eb paplot\u00eb) etike t\u00eb ekonomis\u00eb moderne.<\/span><\/p><p style=\"text-align: justify\"><span style=\"font-family: georgia, palatino, serif;font-size: 14pt\">Si\u00e7 shprehet Hegeli, pika e p\u00ebrbashk\u00ebt \u00ebsht\u00eb \u201ccil\u00ebsia e t\u00eb qenurit i njohur &#8230; [\u00ebsht\u00eb] elementi q\u00eb i b\u00ebn mjetet dhe modalitetet e izoluara dhe abstrake t\u00eb p\u00ebrmbushjes t\u00eb shnd\u00ebrrohen n\u00eb konkrete, pra i b\u00ebn shoq\u00ebrore.\u201d Duhet t\u00eb theksojm\u00eb s\u00ebrish se me njohje, n\u00eb k\u00ebt\u00eb kontekst, Hegeli nuk kupton thjesht miratimin shoq\u00ebror, por edhe q\u00eb kjo p\u00ebrvoj\u00eb var\u00ebsie ndaj t\u00eb tjer\u00ebve fillon t\u00eb luaj\u00eb nj\u00eb funksion n\u00eb formimin dhe vijimin e t\u00eb kuptuarit tim t\u00eb vetes. K\u00ebtu Hegeli v\u00eb n\u00eb pah se, duke e konsideruar ndarazi nga jeta politike, forma e bashk\u00ebvar\u00ebsis\u00eb ekonomike q\u00eb p\u00ebrjetohet n\u00eb kapitaliz\u00ebm \u00ebsht\u00eb prap\u00eb konceptim i kufizuar i hiseve q\u00eb kemi me nj\u00ebri-tjetrin dhe k\u00ebshtu, n\u00eb shoq\u00ebrin\u00eb civile, prap\u00eb anojm\u00eb drejt nj\u00ebfar\u00eb \u201ct\u00eb p\u00ebrbashk\u00ebte\u201d sesa kemi nj\u00eb \u201cuniversalitet\u201d t\u00eb mir\u00ebfillt\u00eb. Mir\u00ebpo, si p\u00ebr \u00e7udi, ai shkon goxha p\u00ebrtej k\u00ebsaj n\u00eb analiz\u00ebn e tij t\u00eb aspekteve <em>negative<\/em> dhe potencialisht joetike t\u00eb nj\u00eb jetese t\u00eb till\u00eb n\u00eb ekonomin\u00eb moderne.<\/span><\/p><p style=\"text-align: justify\"><span style=\"font-family: georgia, palatino, serif;font-size: 14pt\">Kur vjen \u00e7\u00ebshtja n\u00eb efektet e sistemit t\u00eb pun\u00ebs n\u00eb fabrik\u00eb, p\u00ebr shembull, ai nuk \u00ebsht\u00eb sanguin. N\u00eb <em>Leksionet mbi t\u00eb drejt\u00ebn natyrore dhe shkenc\u00ebn politike<\/em>, ai shkruan sesi \u201cpun\u00ebtor\u00ebt e fabrikave b\u00ebhen t\u00eb plog\u00ebt (<em>stumpf<\/em>) dhe t\u00eb lidhur pas fabrik\u00ebs s\u00eb tyre dhe k\u00ebshtu varen prej saj, meqen\u00ebse me k\u00ebt\u00eb zot\u00ebsi t\u00eb vetme nuk munden t\u00eb sigurojn\u00eb mbijetes\u00ebn askund tjet\u00ebr.\u201d Problemi nuk q\u00ebndron vet\u00ebm te fakti se pun\u00ebtor\u00ebt e fabrik\u00ebs nuk kompensohen si\u00e7 duhet ose nuk kan\u00eb mjaftuesh\u00ebm koh\u00eb t\u00eb lir\u00eb; por te fakti q\u00eb p\u00ebrvoja e pun\u00ebs n\u00eb fabrik\u00eb ua degradon vet\u00ebvler\u00ebsimin dhe dinjitetin. Hegeli shkruan p\u00ebr nj\u00eb \u201cpamje t\u00eb trisht\u00eb\u201d t\u00eb \u201cplog\u00ebshtimit (<em>abstrumpfung<\/em>) t\u00eb qenieve njer\u00ebzore\u201d, i duksh\u00ebm n\u00eb faktin se \u201ct\u00eb dielave pun\u00ebtor\u00ebt e fabrikave pa humbur koh\u00eb shpenzojn\u00eb dhe harxhojn\u00eb t\u00eb gjith\u00eb rrog\u00ebn javore.\u201d<\/span><\/p><p style=\"text-align: justify\"><span style=\"font-family: georgia, palatino, serif;font-size: 14pt\">Hegeli ishte mjaft i vet\u00ebdijsh\u00ebm mbi nxitjet ekonomike q\u00eb pronar\u00ebt e kapitalit kishin p\u00ebr t\u00eb thjesht\u00ebzuar dhe mekanizuar pun\u00ebn n\u00eb m\u00ebnyra q\u00eb drastikisht e tjet\u00ebrsojn\u00eb krenarin\u00eb q\u00eb dikush ka p\u00ebr pozit\u00ebn dhe nderin e vet. K\u00ebsisoj, do t\u00eb ishte gabim sipas Hegelit q\u00eb t\u00eb p\u00ebrqendrohemi ekskluzivisht n\u00eb leht\u00ebsimin e pabarazive materiale, sado q\u00eb edhe kjo \u00ebsht\u00eb e r\u00ebnd\u00ebsishme, ose t\u00eb lokalizojm\u00eb problemin kryesor te pron\u00ebsia e kapitalit. Sido q\u00eb vjen e konfirgurohet pron\u00ebsia n\u00eb shoq\u00ebri, sado progresive dhe rishp\u00ebrndar\u00ebse t\u00eb jet\u00eb nj\u00eb skem\u00eb taksimi, ujdisjet instiucionale \u2013 ku pjes\u00ebmarr\u00ebsit e konsiderojn\u00eb kontributin e tyre n\u00eb t\u00eb mir\u00ebn publike si \u201cparim i interesit vetjak i kuptuar drejt\u201d, sipas fraz\u00ebs s\u00eb famshme t\u00eb Tokvilit \u2013 nuk do t\u00eb prodhojn\u00eb lidhjen shoq\u00ebrore dhe p\u00ebrvoj\u00ebn e p\u00ebrkat\u00ebsis\u00eb s\u00eb barabart\u00eb q\u00eb nevojiten p\u00ebr nj\u00eb shoq\u00ebri t\u00eb lir\u00eb. Rritja e pagave marr\u00eb m\u00eb vete do t\u00eb mbes\u00eb shenjest\u00ebr e kund\u00ebrsulmit t\u00eb Marksit \u2013 \u201crritje rroge p\u00ebr skllavin\u201d; dhe t\u00eb drejtat e barabarta t\u00eb vot\u00ebs, t\u00eb marra m\u00eb vete, do t\u00eb na sillte nd\u00ebrmend ankes\u00ebn e Markuzes se fakti q\u00eb ne, t\u00eb gjith\u00eb, i zgjedhim padron\u00ebt tan\u00eb nuk i b\u00ebn ata m\u00eb pak padron\u00eb. \u201cNga nj\u00ebra an\u00eb,\u201d shkruan Hegeli, \u201cteksa shoq\u00ebrizimi i qenieve njer\u00ebzore p\u00ebrmes nevojave t\u00eb tyre universalizohet dhe bashk\u00eb me t\u00eb [universalizohen edhe] m\u00ebnyrat sesi sajohen dhe vendosen n\u00eb disponim mjetet p\u00ebr p\u00ebrmbushjen e k\u00ebtyre nevojave, rritet edhe akumulimi i pasuris\u00eb &#8230; Por nga ana tjet\u00ebr, specializimi dhe kufizimi i pun\u00ebs s\u00eb ve\u00e7ant\u00eb rritet po ashtu, ashtu sikurse rritet var\u00ebsia dhe skamja e klas\u00ebs q\u00eb \u00ebsht\u00eb e lidhur me k\u00ebt\u00eb pun\u00eb; kjo nga ana e vet shpie n\u00eb nj\u00eb paaft\u00ebsi me ndje dhe g\u00ebzue lirit\u00eb m\u00eb t\u00eb gjera dhe sidomos p\u00ebrpar\u00ebsit\u00eb shpirt\u00ebrore t\u00eb shoq\u00ebris\u00eb civile.\u201d<\/span><\/p><p style=\"text-align: justify\"><span style=\"font-family: georgia, palatino, serif;font-size: 14pt\">K\u00ebto aspekte t\u00eb ekonomis\u00eb s\u00eb manifaktur\u00ebs, efektet plog\u00ebshtuese t\u00eb rutin\u00ebs s\u00eb fabrik\u00ebs dhe thjeshtimi dhe \u00e7-aft\u00ebsimi i procesit t\u00eb pun\u00ebs, jan\u00eb qartazi probleme serioze sa i takon shpjegimit sistematik q\u00eb p\u00ebr fokus qendror ka themelet shoq\u00ebrore t\u00eb respektit ose njohjes si thelb\u00ebsore p\u00ebr drejt\u00ebsin\u00eb e shoq\u00ebris\u00eb civile. Dhe k\u00ebto trajektore nuk duket se jan\u00eb aspekte t\u00eb rast\u00ebsishme t\u00eb ekonomis\u00eb kapitaliste. Konkurrenca i b\u00ebn t\u00eb pashmangshme dhe k\u00ebshtu fillojm\u00eb t\u00eb shqet\u00ebsohemi n\u00ebse zhvatjet dhe patologjit\u00eb e prodhuara prej saj do t\u00eb jen\u00eb aq d\u00ebrrmuese sa do ta b\u00ebjn\u00eb plot\u00ebsisht t\u00eb pavend iden\u00eb e Hegelit q\u00eb roli i dikujt n\u00eb korporat\u00eb ose si qytetar mund t\u2019i b\u00ebj\u00eb derman e t\u00eb \u201cri-themeloj\u00eb\u201d dinjitetin dhe ndjenj\u00ebn e vet\u00ebvler\u00ebsimit.<\/span><\/p><p style=\"text-align: justify\"><span style=\"font-family: georgia, palatino, serif;font-size: 14pt\">Hegeli ngulmon bujsh\u00ebm n\u00eb k\u00ebt\u00eb pik\u00eb q\u00eb lidhet me pashmangshm\u00ebrin\u00eb e varf\u00ebris\u00eb, por ai po ashtu \u2013 m\u00eb s\u00eb shumti n\u00eb leksionet e tij \u2013 ka nj\u00eb s\u00ebr\u00eb gj\u00ebrash p\u00ebr t\u00eb th\u00ebn\u00eb rreth akumulimit t\u00eb pashmangsh\u00ebm t\u00eb pasuris\u00eb s\u00eb madhe dhe efekteve t\u00eb saj mbi t\u00eb kamurit. Premisa p\u00ebr t\u00eb dyja analizat \u00ebsht\u00eb se puna dometh\u00ebn\u00ebse \u00ebsht\u00eb thelb\u00ebsore p\u00ebr \u00e7do shoq\u00ebri t\u00eb liris\u00eb s\u00eb aktualizuar. Edhe kjo \u00ebsht\u00eb pjes\u00eb e skem\u00ebs s\u00eb tij, q\u00eb dikush, nj\u00eb subjekt partikular, duhet t\u00eb punoj\u00eb p\u00ebr t\u00eb \u00e7liruar veten nga domosdoshm\u00ebrit\u00eb natyrore, t\u00eb zot\u00ebroj\u00eb idet\u00eb dhe raportet abstrakte, t\u00eb ket\u00eb p\u00ebrvoj\u00eb t\u00eb liris\u00eb s\u00eb tij subjektive p\u00ebrmes jasht\u00ebzimit n\u00eb nj\u00eb produkt objektiv dhe k\u00ebshtu t\u00eb shpreh talentet dhe pun\u00ebn e tij t\u00eb dalluar, e sidomos t\u00eb arrij\u00eb t\u00eb kuptoj\u00eb natyr\u00ebn e var\u00ebsis\u00eb s\u00eb tij ndaj t\u00eb tjer\u00ebve q\u00eb lyp ndarja e pun\u00ebs. P\u00ebrftimi i k\u00ebsaj edukate nuk ndodh vet\u00ebm p\u00ebrmes k\u00ebmbimit, por p\u00ebrmes pun\u00ebs dhe p\u00ebrvoj\u00ebs pozitive dhe edukuese t\u00eb var\u00ebsis\u00eb jetike ndaj t\u00eb tjer\u00ebve dhe t\u00eb nevoj\u00ebs s\u00eb tyre p\u00ebr aft\u00ebsit\u00eb tona. T\u00eb kamurit, gjithsesi, ose shum\u00eb prej tyre, ose nuk punojn\u00eb, ose nuk kan\u00eb nevoj\u00eb t\u00eb punojn\u00eb dhe k\u00ebshtu nuk kan\u00eb t\u00eb nj\u00ebjt\u00ebn hise n\u00eb rezultatin e pun\u00ebs s\u00eb tyre; ata jetojn\u00eb prej pasuri\u00eb q\u00eb kan\u00eb dhe p\u00ebr Hegelin kjo i varf\u00ebron shpirt\u00ebrisht. Shpesh b\u00ebhen thjesht \u201ckonsumator\u00eb\u201d, nj\u00eb veprimtari pa dom\u00ebth\u00ebnie etike q\u00eb nuk t\u00eb frym\u00ebzon dot dhe nuk \u00ebsht\u00eb e denj\u00eb p\u00ebr respektin e t\u00eb tjer\u00ebve.<\/span><\/p><p style=\"text-align: justify\"><span style=\"font-family: georgia, palatino, serif;font-size: 14pt\">P\u00ebr Hegelin pra, nj\u00eb sistem shoq\u00ebror dhe ekonomik, ku <em>t\u00eb gjith\u00eb<\/em> e bazojn\u00eb dometh\u00ebnien e tyre n\u00eb kapacitetin p\u00ebr t\u00eb konsumuar, duksh\u00ebm do llogaritej si katastrof\u00eb etike. P\u00ebr m\u00eb tep\u00ebr, ka edhe p\u00ebrmasa shoq\u00ebrore ndaj pozit\u00ebs s\u00eb t\u00eb kamurve. Ata do t\u00eb priren pashmangsh\u00ebm ta \u201cshikojn\u00eb vetveten sikur nuk jan\u00eb m\u00eb t\u00eb detyruar t\u00eb respektojn\u00eb t\u00eb drejtat e t\u00eb tjer\u00ebve\u201d fal\u00eb pabarazis\u00eb s\u00eb dukshme n\u00eb pozit\u00ebn shoq\u00ebrore midis tyre dhe t\u00eb gjith\u00eb t\u00eb tjer\u00ebve. Ai shkon deri aty sa thot\u00eb se \u201cdikush mund ta quaj\u00eb shthurrje (<em>Verdorbenheit<\/em>) q\u00eb i kamuri mendon se atij i lejohet gjith\u00e7ka.\u201d Hegeli k\u00ebshtu e parasheh dukurin\u00eb paradoksale t\u00eb pasanik\u00ebve marr\u00ebzisht t\u00eb kamur dhe t\u00eb borgjez\u00ebve t\u00eb privilegjuar t\u00eb cil\u00ebt prap\u00eb ndihen n\u00eb vazhd\u00ebn e hat\u00ebrmbetjes prej \u201ckonfiskimit\u201d shtet\u00ebror t\u00eb parave t\u00eb tyre p\u00ebrmes taksave dhe t\u00eb cil\u00ebt shpenzojn\u00eb bukur shum\u00eb para p\u00ebr korruptimin e procesit politik q\u00eb t\u00eb parandalojn\u00eb taksime t\u00eb tilla, e q\u00eb disa her\u00eb p\u00ebrbashkojn\u00eb kauzat me hidh\u00ebrimin e t\u00eb varf\u00ebrve t\u00eb shpron\u00ebsuar. N\u00eb fund, ai shkon deri aty sa pohon, duke p\u00ebrdorur termin e tij t\u00eb famsh\u00ebm p\u00ebr t\u00eb varf\u00ebrit, vulg (<em>P\u00f6bel<\/em>), p\u00ebr t\u00eb p\u00ebrshkruar \u201cvulgun e pasur\u201d (<em>reiche P\u00f6bel<\/em>), ata q\u00eb nuk kan\u00eb hise t\u2019i nd\u00ebrlidh\u00eb me shoq\u00ebrin\u00eb dhe me t\u00eb mir\u00ebn e p\u00ebrbashk\u00ebt t\u00eb saj, ngaq\u00eb e mendojn\u00eb veten ose mbi k\u00ebt\u00eb t\u00eb mir\u00eb ose t\u00eb p\u00ebrjashtuar prej saj.<\/span><\/p><p style=\"text-align: justify\"><span style=\"font-family: georgia, palatino, serif;font-size: 14pt\">Meqen\u00ebse akumulimi i pasuris\u00eb s\u00eb madhe \u00ebsht\u00eb i pashmangsh\u00ebm n\u00eb nj\u00eb ekonomi tregu tejet konkurruese, k\u00ebto t\u00eb m\u00ebsip\u00ebrmet do t\u00eb dukeshin probleme mjaft serioze p\u00ebr ekonomit\u00eb kapitaliste. Problemet e njohura t\u00eb lidhura me varf\u00ebrin\u00eb jan\u00eb po aq serioze:<\/span><\/p><blockquote><p style=\"text-align: left\"><span style=\"font-family: georgia, palatino, serif;font-size: 14pt\">Kur nj\u00eb mas\u00eb e madhe njer\u00ebzish bien n\u00ebn nivelin e nj\u00eb standardi t\u00eb caktuar jetese \u2013 standard q\u00eb e rregullon vetveten automatikisht n\u00eb nivelin e nevojsh\u00ebm p\u00ebr an\u00ebtarin e shoq\u00ebris\u00eb n\u00eb fjal\u00eb \u2013 ajo ndjenja e t\u00eb drejt\u00ebs, e integritetit [<em>Rechtlichkeit<\/em>] dhe nderit, q\u00eb vjen nga mbajtja e vetes p\u00ebrmes vet\u00eb veprimtaris\u00eb dhe pun\u00ebs t\u00ebnde, humbet. Kjo shpie n\u00eb krijimin e nj\u00eb vulgu, \u00e7ka e b\u00ebn p\u00ebr pasoj\u00eb shum\u00eb m\u00eb t\u00eb leht\u00eb q\u00eb pasuria t\u00eb p\u00ebrqendrohet n\u00eb m\u00ebnyr\u00eb t\u00eb shp\u00ebrpjes\u00ebtuar n\u00eb pak duar.<\/span><\/p><\/blockquote><p style=\"text-align: justify\"><span style=\"font-family: georgia, palatino, serif;font-size: 14pt\">Dhe Hegeli nuk do ta kishte imagjinuar kurr\u00ebn e kurr\u00ebs k\u00ebt\u00eb gjendjen bashk\u00ebkohore q\u00eb do ta lemeriste \u2013 pushtetin thuajse-feudal q\u00eb kan\u00eb menaxher\u00ebt dhe pronar\u00ebt mbi pun\u00ebmarr\u00ebsit: diktimi i kodeve t\u00eb veshjes e flok\u00ebve, mbik\u00ebqyrja e \u00e7do email-i e shtypje tastiere, shp\u00ebrfillje t\u00eb kobshme ndaj p\u00ebrkujdesit mjek\u00ebsor dhe nevojave p\u00ebr rritjen e f\u00ebmij\u00ebve, shkarkime arbitrare nga puna, vendosje t\u00eb nj\u00ebanshme kushtesh \u00e7njer\u00ebzore n\u00eb pun\u00eb.<\/span><\/p><p style=\"text-align: justify\"><span style=\"font-family: georgia, palatino, serif;font-size: 14pt\">\u00c7\u00ebshtja q\u00eb ngrihet prej gjith\u00eb k\u00ebsaj \u00ebsht\u00eb e qart\u00eb dhe shkon n\u00eb zem\u00ebr t\u00eb problemit q\u00eb Hegeli rr\u00ebfen mbi efektet e pazgjidhshme dhe shkat\u00ebrrimtare t\u00eb \u00e7dolloj ekonomike q\u00eb nuk ia v\u00eb veshin k\u00ebtij problemi t\u00eb pozit\u00ebs dhe dinjitetit (si n\u00eb ekonomin\u00eb e tregut t\u00eb kapitalizmit amerikan). Le t\u00eb rikujtojm\u00eb argumentin e tij se sistemet shoq\u00ebrore dhe politike q\u00eb konsiderohen si t\u00eb themeluara mbi ideale ahistorike gjithmon\u00eb n\u00eb fakt pasqyrojn\u00eb nivelin e dituris\u00eb t\u00eb disponueshme n\u00eb at\u00eb \u00e7ast historik mbi veten. N\u00eb shembullin q\u00eb Hegeli citon nga <em>Republika<\/em> e Platonit n\u00eb parath\u00ebnien e <em>Filozofis\u00eb t\u00eb s\u00eb Drejt\u00ebs<\/em>, drejt\u00ebsia p\u00ebrfytyrohet si e k\u00ebrc\u00ebnuar prej k\u00ebrkes\u00ebs p\u00ebr miratim q\u00eb subjekti individual b\u00ebn p\u00ebr pozit\u00ebn dhe respektin e tij si individ m\u00eb vete, jo thjesht si nj\u00eb nd\u00ebr qytetar\u00ebt e tjer\u00eb. Kjo dilte m\u00eb s\u00eb qarti n\u00eb tensionin midis <em>eros<\/em>-it, sidomos n\u00eb dashurin\u00eb p\u00ebr t\u00ebnden, dhe drejt\u00ebsis\u00eb, e p\u00ebrkufizuar si p\u00ebrkushtim ndaj nj\u00eb t\u00eb mire t\u00eb p\u00ebrbashk\u00ebt dhe ndaj sundimit t\u00eb arsyes n\u00eb politik\u00eb. Shpallja e subjektit se ka pozit\u00eb si individ i shquar konsiderohej si shpallje e tekave t\u00eb brendshme, t\u00eb nj\u00eb trilli, ndjenje e k\u00ebshtu me radh\u00eb; dhe detyra e edukimit qe sublimimi i k\u00ebtij lloji <em>eros<\/em>-i n\u00eb p\u00ebrkrahje t\u00eb identifikimit organik me polisin. Mir\u00ebpo tani mund t\u00eb shohim, n\u00eb prapashikim hegelian, se kjo k\u00ebrkes\u00eb p\u00ebr njohje subjektive qe k\u00ebrkes\u00eb me dometh\u00ebnie historiko-bot\u00ebrore, nj\u00eb k\u00ebrkes\u00eb e arsyes e manifestuar n\u00eb koh\u00eb historike. \u00c7elja e saj si problem kritik n\u00eb bot\u00ebn e lasht\u00eb qe shenj\u00eb se ajo bot\u00eb shum\u00eb shpejt do t\u00eb zhdukej n\u00ebn trysnin\u00eb e nj\u00eb t\u00eb kuptuari gjithnj\u00eb e m\u00eb shum\u00eb t\u00eb vet\u00ebnd\u00ebrgjegjsh\u00ebm t\u00eb irracionalitetit t\u00eb asaj bote, plot\u00ebsisht e manifestuar m\u00eb n\u00eb fund n\u00eb krisht\u00ebrim.<\/span><\/p><p style=\"text-align: justify\"><span style=\"font-family: georgia, palatino, serif;font-size: 14pt\">K\u00ebsisoj, n\u00eb k\u00ebt\u00eb pik\u00eb q\u00ebndron pyetja n\u00ebse situata e diagnostikuar \u00ebsht\u00eb apo jo si situata historike e Platonit. A ballafaqohet, kjo q\u00eb Hegeli e diagnostikon si form\u00eb jete, me probleme t\u00eb tipit q\u00eb \u00e7do sistem shoq\u00ebror e politik i pap\u00ebrsosur do duhet t\u00eb ballafaqohet sido q\u00eb t\u00eb mundet, apo \u00ebsht\u00eb kjo nj\u00eb form\u00eb q\u00eb k\u00ebrc\u00ebnohet nga gj\u00ebsende q\u00eb jan\u00eb realisht tregues t\u00eb nj\u00eb irracionaliteti shum\u00eb m\u00eb t\u00eb thell\u00eb \u2013 nj\u00eb k\u00ebrc\u00ebnim ndaj send\u00ebrtimit t\u00eb liris\u00eb q\u00eb kumton nevoj\u00ebn e nj\u00eb transformimi madhor historik?<\/span><br \/><span style=\"font-family: georgia, palatino, serif;font-size: 14pt\">P\u00ebr pjes\u00ebn e dyt\u00eb kliko <span style=\"color: #800000\"><em><strong><a style=\"color: #800000\" href=\"http:\/\/nyje.al\/hegeli-mbi-muzgun-e-kapitalizmit-robert-pippin-pjesa-e-dyte\/\">k\u00ebtu.<\/a><\/strong><\/em>\u00a0<\/span><\/span><br \/><span style=\"font-family: georgia, palatino, serif;font-size: 14pt\">________________<\/span><\/p><p><span style=\"font-family: 'times new roman', times, serif;font-size: 12pt\">\u2018Shoq\u00ebria civile\u2019 \u00ebsht\u00eb termi q\u00eb p\u00ebrdor Hegeli te <strong><em>Elemente t\u00eb Filozofis\u00eb t\u00eb s\u00eb Drejt\u00ebs<\/em><\/strong> p\u00ebr t\u00eb sh\u00ebnjuar marr\u00ebdh\u00ebniet shoq\u00ebrore jasht\u00eb familjes dhe jo shtet\u00ebrore. Sipas tij k\u00ebtu realizohet individi sipas ides\u00eb t\u00eb s\u00eb qenurit i vet\u00ebmjaftuesh\u00ebm, me q\u00ebllimet e tij partikulare q\u00eb p\u00ebrfshijn\u00eb nevojat e tij fizike dhe kapri\u00e7oze. Gjithsesi, ai v\u00eb n\u00eb pah se shoq\u00ebria civile lind historikisht pas shtetit sepse e presupozon at\u00eb p\u00ebr t\u00eb siguruar p\u00ebrmes policis\u00eb sigurin\u00eb e pron\u00ebs dhe jet\u00ebs. Prandaj, shoq\u00ebria civile \u00ebsht\u00eb karakteristik\u00eb dhe efekt i epok\u00ebs moderne, daljes n\u00eb pah t\u00eb nj\u00eb sfere publike e cila u mund\u00ebson individ\u00ebve q\u00eb t\u00eb ndjekin nevojat dhe d\u00ebshirat e tyre dhe t\u00eb k\u00ebrkojn\u00eb realizimin e individualitetit t\u00eb tyre. Kjo sfer\u00eb publike p\u00ebrshkruhet nga ekonomia e tregut dhe ndarja e pun\u00ebve e cila i partikularizon individ\u00ebt n\u00eb detyra specifike duke i hapur k\u00ebshtu mund\u00ebsin\u00eb e lulzimit ides\u00eb s\u00eb p\u00ebrmbushjes s\u00eb individit. N\u00eb shk\u00ebmbim t\u00eb shk\u00ebputjes nga familja, individi duhet t\u00eb punoj\u00eb q\u00eb t\u00eb jet\u00eb pjes\u00eb e shoq\u00ebris\u00eb civile. N\u00eb k\u00ebt\u00eb sfer\u00eb munden edhe t\u00eb mbrojn\u00eb t\u00eb drejtat individuale p\u00ebrmes sistemit ligjor t\u00eb drejt\u00ebsis\u00eb dhe organizimit sindikal e n\u00eb shoqata. Sh\u00ebnim i p\u00ebrkthyesit.<\/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":"<p>Pavjo Gjini dhe Genc Shehu | 18.10.2020 | nyje.al\u00a0 Robert B. Pippin \u00ebsht\u00eb filozof bashk\u00ebkohor dhe profesor n\u00eb Universitetin e Chicagos n\u00eb SHBA. Autor i shum\u00eb punimeve mbi idealizmin gjerman dhe filozofin\u00eb pas tij. Njihet p\u00ebr leximin q\u00eb i b\u00ebn filozofis\u00eb s\u00eb Hegelit si avancim dhe p\u00ebrmbushje rigoroze e filozofis\u00eb s\u00eb Imanuel Kant. Disa nga veprat e tij n\u00eb k\u00ebt\u00eb drejtim jan\u00eb: Kant&#8217;s Theory of Form; Hegel&#8217;s Idealism: The Satisfactions of Self-Consciousness; Modernism as a Philosophical Problem; dhe Idealism as Modernism: Hegelian Variations. P\u00ebrpos k\u00ebtij projekti, Pippin njihet edhe p\u00ebr punimet e tij mbi lidhjen mes let\u00ebrsis\u00eb e kinemas\u00eb me filozofin\u00eb me vepra si: Henry James and Modern Moral Life; Fatalism in American Film Noir: Some Cinematic Philosophy. Aktualisht, \u00ebsht\u00eb an\u00ebtar i Akademis\u00eb Amerikan\u00eb t\u00eb Arteve dhe Shkencave dhe i Shoqat\u00ebs Amerikane t\u00eb Filozofis\u00eb. Po ashtu, \u00ebsht\u00eb edhe an\u00ebtar i Akademis\u00eb Komb\u00ebtare Gjermane t\u00eb Arteve dhe Shkencave. E zgjodh\u00ebm ta p\u00ebrkthenim k\u00ebt\u00eb artikull t\u00eb fundit t\u00eb tij sepse punimi jep nj\u00eb p\u00ebrmbledhje t\u00eb mir\u00eb, edhe pse t\u00eb shkurt\u00ebr, t\u00eb vepr\u00ebs s\u00eb von\u00eb t\u00eb Hegelit, \u2018Element\u00eb t\u00eb Filozofis\u00eb t\u00eb s\u00eb Drejt\u00ebs\u2019. Po ashtu, edhe pse Pippin njihet si interpretues liberal i Hegelit dhe i fokusuar n\u00eb teorin\u00eb e k\u00ebtij t\u00eb fundit mbi njohjen (\u00e7ka duket qartazi n\u00eb tekstin e m\u00ebposht\u00ebm) &#8211; projekt ky i nj\u00eb serie interpretuesish bashk\u00ebkohor t\u00eb Hegelit si Rober Brandom e \u00a0John McDowell, t\u00eb njohur si Shkolla e Pitsburgut, me synimin p\u00ebr nd\u00ebrlidhjen e Hegelit me tradit\u00ebn e Filozofis\u00eb Analitike \u2013 ai gjithsesi nxjerr n\u00eb pah nj\u00eb an\u00eb m\u00eb subversive dhe kritike t\u00eb filozofit gjerman ndaj kapitalizmit dhe kultur\u00ebs borgjeze. P\u00ebr m\u00eb tep\u00ebr, teksti shkon n\u00eb teh t\u00eb nj\u00eb prej kontradiktave kryesore t\u00eb kapitalizmit bashk\u00ebkohor, t\u00eb gjendjes bashk\u00ebkohore t\u00eb pun\u00ebs rrog\u00ebtare, ku pun\u00ebtori po duket t\u00eb jet\u00eb gjithnj\u00eb e m\u00eb i z\u00ebvend\u00ebsuesh\u00ebm dhe papun\u00ebsia strukturore gjithnj\u00eb e m\u00eb e paz\u00ebvend\u00ebsueshme. Eseja e m\u00ebposhtme \u00ebsht\u00eb marr\u00eb nga revista \u201cThe Point\u201d. P\u00ebr hir t\u00eb ekonomis\u00eb s\u00eb hap\u00ebsir\u00ebs son\u00eb ne po e ndajm\u00eb n\u00eb dy pjes\u00eb, por ajo \u00ebsht\u00eb p\u00ebr t\u2019u lexuar si nj\u00eb e plot\u00eb.N\u00eb klim\u00ebn e sotme politike, kund\u00ebrshtimet ndaj asaj \u00e7far\u00eb quhet p\u00ebrgjith\u00ebsisht \u2013 edhe pse ndoshta jo n\u00eb m\u00ebnyr\u00eb t\u00eb sakt\u00eb \u2013 \u201ckapitaliz\u00ebm\u201d shum\u00eb shpesh lidhen me pabarazit\u00eb gjithnj\u00eb n\u00eb rritje n\u00eb t\u00eb ardhura q\u00eb jan\u00eb pasoj\u00eb e formave aktuale t\u00eb kapitalizmit t\u00eb von\u00eb (sidomos t\u00eb kapitalizmit me \u201cstil amerikan\u201d q\u00eb rregullohet gjithnj\u00eb e m\u00eb pak), e p\u00ebrdorimit shfryt\u00ebzues t\u00eb pushtetit q\u00eb g\u00ebzohet nga pronar\u00ebt e kapitalit dhe e padrejt\u00ebsive t\u00eb qen\u00ebsishme t\u00eb nj\u00eb sistemi konkurrues ku shum\u00ebkush dizavantazhohet n\u00eb m\u00ebnyr\u00eb t\u00eb thekur pa patur faj. Por kapitalizmi i globalizuar i konsumit nuk \u00ebsht\u00eb vet\u00ebm sistem prodhimi, shp\u00ebrndarjeje dhe krijimi pasurie, \u00ebsht\u00eb edhe form\u00eb jete e shoq\u00ebrie, kushtet dhe k\u00ebrkesat e t\u00eb cil\u00ebs ndikojn\u00eb gjith\u00e7ka: nga sistemi arsimor, te vlerat e komunitetit, te martesa dhe jeta familjare, e deri te mir\u00ebqenia psikologjike. Si\u00e7 argumentonte Sokrati sipas Republik\u00ebs s\u00eb Platonit, regjime t\u00eb tipeve t\u00eb ndryshme, p\u00ebrfshir\u00eb regjimet ekonomike, kan\u00eb nevoj\u00eb t\u00eb kultivojn\u00eb tipe t\u00eb ndrysh\u00ebm shpirtrash; shpirtra q\u00eb do t\u00eb mir\u00ebmbajn\u00eb, t\u00eb z\u00ebn\u00eb bes\u00eb me dhe p\u00ebrfundimisht t\u00eb mbrojn\u00eb dhe sakrifikohen p\u00ebr regjimet e tyre. Prandaj pyetja e par\u00eb:\u00a0 \u00e7far\u00eb zakonesh t\u00eb mendjes dhe t\u00eb zemr\u00ebs ka nevoj\u00eb kapitalizmi i globalizuar, financiar dhe i von\u00eb n\u00eb m\u00ebnyr\u00eb q\u00eb t\u00eb kultivoj\u00eb dhe mir\u00ebmbaj\u00eb vetveten? Dhe pastaj pyetja e radh\u00ebs, e ngritur s\u00eb pari n\u00eb form\u00ebn e saj moderne prej Rusos\u00eb: A \u00ebsht\u00eb jeta, n\u00eb nj\u00eb sistem prodhimi n\u00eb p\u00ebrgjith\u00ebsi t\u00eb p\u00ebrkufizuar nga ndarja e pun\u00ebs dhe shitja e fuqis\u00eb pun\u00ebtore ndaj pronar\u00ebsh privat\u00eb kapitali q\u00eb konkurrojn\u00eb p\u00ebr mbizot\u00ebrim t\u00eb tregut, nj\u00eb m\u00ebnyr\u00eb e p\u00ebrshtatshme ose lul\u00ebzuese me jetue p\u00ebr qeniet njer\u00ebzore? Megjith\u00ebse filozofi i shekullit t\u00eb n\u00ebnt\u00ebmb\u00ebdhjet\u00eb G. W. F. Hegel njihet si mbrojt\u00ebs i shoq\u00ebris\u00eb borgjeze dhe k\u00ebsisoj i asaj q\u00eb do t\u00eb njihej pas tij si kapitaliz\u00ebm, mendoj se evidenca sugjeron q\u00eb p\u00ebrgjigjet e tij p\u00ebr pyetjet e m\u00ebsip\u00ebrme jan\u00eb mjaft m\u00eb negative sesa pranohet gjer\u00ebsisht dhe kjo n\u00eb nj\u00eb kuptim t\u00eb posa\u00e7\u00ebm q\u00eb vazhdon t\u00eb na prek sot. Dua t\u00eb tentoj ta shpjegoj k\u00ebt\u00eb tez\u00eb kund\u00ebr-intuitive. Hegeli, sigurisht, si autor i fillim-shekullit t\u00eb XIX n\u00eb Gjermani, nuk kishte p\u00ebrfytyrimin e gam\u00ebs s\u00eb plot\u00eb t\u00eb kapitalizmit industrial q\u00eb po vinte, por me siguri kishte pikasur se ekonomia, m\u00eb s\u00eb shumti bujq\u00ebsore dhe artizanale q\u00eb lidhet kryesisht me ekonomin\u00eb sht\u00ebpiake, po shnd\u00ebrrohej n\u00eb ekonomi e pun\u00ebs rrog\u00ebtare \u2013 dhe meraqet q\u00eb ai kishte rreth k\u00ebsaj, pa llogaritur t\u00eb tjerat, jan\u00eb tejet me vend. Sidoqoft\u00eb, ajo \u00e7ka e b\u00ebn me vler\u00eb kthimin tek ai n\u00eb rrethanat e tanishme q\u00ebndron n\u00eb faktin se, edhe pse pabarazit\u00eb materiale dhe rezultati pasues i padrejt\u00ebsive sistematike ishin t\u00eb r\u00ebnd\u00ebsishme p\u00ebr t\u00eb, fokus kryesor p\u00ebr Hegelin \u00ebsht\u00eb mbi p\u00ebrvoj\u00ebn e qen\u00ebsishme t\u00eb vetes dhe t\u00eb t\u00eb tjer\u00ebve n\u00eb jet\u00ebn e p\u00ebrditshme q\u00eb lypet nga nj\u00eb sistem i till\u00eb prodhimi. K\u00ebto \u00e7\u00ebshtje shpesh margjinalizohen gabimthi si \u201cpsikologjike\u201d por, si\u00e7 tregojn\u00eb ngjarjet e koh\u00ebve t\u00eb fundit, jan\u00eb vendimtare p\u00ebr mund\u00ebsimin e lidhjeve shoq\u00ebrore pa t\u00eb cilat nuk mund t\u00eb mbijetoj\u00eb asnj\u00eb shoq\u00ebri. \u00a0 Libri m\u00eb i r\u00ebnd\u00ebsish\u00ebm i Hegelit mbi k\u00ebto \u00e7\u00ebshtje, Element\u00eb t\u00eb Filozofis\u00eb t\u00eb s\u00eb Drejt\u00ebs (1821), \u00ebsht\u00eb padyshim n\u00eb mbrojtje t\u00eb racionalitetit t\u00eb nj\u00eb rrjeti t\u00eb nd\u00ebrlidhur institucionesh moderne, p\u00ebrfshi pron\u00ebn private dhe pun\u00ebn rrog\u00ebtare. K\u00ebto institucione ose qen\u00eb shfaqur sakaq n\u00eb dekadat e para t\u00eb shekullit t\u00eb n\u00ebnt\u00ebmb\u00ebdhjet\u00eb \u2013 disa n\u00eb Gjermani dhe shum\u00eb n\u00eb Angli \u2013 ose ishin, si\u00e7 mendonte ai, pandalsh\u00ebm n\u00eb dalje e sip\u00ebr. Dy gj\u00ebra, t\u00eb pakt\u00ebn, spikasin rreth qasjes s\u00eb tij p\u00ebr t\u2019i menduar k\u00ebto. E para, me racionalitet, Hegeli nuk kupton at\u00eb q\u00eb \u00e7do kontraktor ideal i informuar si\u00e7 duhet do t\u00eb vendoste t\u00eb ndiqte, p\u00ebr arsye strategjike apo etike. N\u00eb vend t\u00eb k\u00ebsaj ai ka nj\u00eb teori p\u00ebrmbajt\u00ebsore, e jo formale, p\u00ebr racionalitetin. Qeniet njer\u00ebzore jan\u00eb thelb\u00ebsisht qenie n\u00eb zhvillim historik, t\u00eb varura shoq\u00ebrisht, t\u00eb vet\u00ebdijshme p\u00ebr veten, q\u00ebllimore dhe t\u00eb lira; dhe n\u00ebse iu bie t\u00eb jetojn\u00eb n\u00eb nj\u00eb m\u00ebnyr\u00eb q\u00eb, si\u00e7 shprehet ai, nuk p\u00ebrkon me k\u00ebt\u00eb konceptim, at\u00ebher\u00eb kjo m\u00ebnyr\u00eb \u00ebsht\u00eb irracionale. P\u00ebr t\u00eb kjo do t\u00eb thot\u00eb, duke marr\u00eb parasysh dometh\u00ebnien e st\u00ebrmadhe t\u00eb tez\u00ebs s\u00eb tij rreth var\u00ebsis\u00eb shoq\u00ebrore,<\/p>","protected":false},"author":2,"featured_media":7515,"comment_status":"open","ping_status":"open","sticky":false,"template":"","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":"right-sidebar","ocean_both_sidebars_style":"","ocean_both_sidebars_content_width":0,"ocean_both_sidebars_sidebars_width":0,"ocean_sidebar":"ocs-kendveshtrim-category-post-sidebar","ocean_second_sidebar":"0","ocean_disable_margins":"enable","ocean_add_body_class":"","ocean_shortcode_before_top_bar":"","ocean_shortcode_after_top_bar":"","ocean_shortcode_before_header":"","ocean_shortcode_after_header":"","ocean_has_shortcode":"","ocean_shortcode_after_title":"","ocean_shortcode_before_footer_widgets":"","ocean_shortcode_after_footer_widgets":"","ocean_shortcode_before_footer_bottom":"","ocean_shortcode_after_footer_bottom":"","ocean_display_top_bar":"default","ocean_display_header":"default","ocean_header_style":"","ocean_center_header_left_menu":"0","ocean_custom_header_template":"0","ocean_custom_logo":0,"ocean_custom_retina_logo":0,"ocean_custom_logo_max_width":0,"ocean_custom_logo_tablet_max_width":0,"ocean_custom_logo_mobile_max_width":0,"ocean_custom_logo_max_height":0,"ocean_custom_logo_tablet_max_height":0,"ocean_custom_logo_mobile_max_height":0,"ocean_header_custom_menu":"0","ocean_menu_typo_font_family":"0","ocean_menu_typo_font_subset":"","ocean_menu_typo_font_size":0,"ocean_menu_typo_font_size_tablet":0,"ocean_menu_typo_font_size_mobile":0,"ocean_menu_typo_font_size_unit":"px","ocean_menu_typo_font_weight":"","ocean_menu_typo_font_weight_tablet":"","ocean_menu_typo_font_weight_mobile":"","ocean_menu_typo_transform":"","ocean_menu_typo_transform_tablet":"","ocean_menu_typo_transform_mobile":"","ocean_menu_typo_line_height":0,"ocean_menu_typo_line_height_tablet":0,"ocean_menu_typo_line_height_mobile":0,"ocean_menu_typo_line_height_unit":"","ocean_menu_typo_spacing":0,"ocean_menu_typo_spacing_tablet":0,"ocean_menu_typo_spacing_mobile":0,"ocean_menu_typo_spacing_unit":"","ocean_menu_link_color":"","ocean_menu_link_color_hover":"","ocean_menu_link_color_active":"","ocean_menu_link_background":"","ocean_menu_link_hover_background":"","ocean_menu_link_active_background":"","ocean_menu_social_links_bg":"","ocean_menu_social_hover_links_bg":"","ocean_menu_social_links_color":"","ocean_menu_social_hover_links_color":"","ocean_disable_title":"default","ocean_disable_heading":"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":"off","ocean_gallery_id":[],"footnotes":""},"categories":[3,4,829],"tags":[],"class_list":["post-7513","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-kendveshtrim","category-kryenyje","category-perkthime","entry","has-media"],"_links":{"self":[{"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/posts\/7513","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=7513"}],"version-history":[{"count":6,"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/posts\/7513\/revisions"}],"predecessor-version":[{"id":25499,"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/posts\/7513\/revisions\/25499"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/media\/7515"}],"wp:attachment":[{"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/media?parent=7513"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/categories?post=7513"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/tags?post=7513"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}