{"id":7518,"date":"2020-10-18T17:48:18","date_gmt":"2020-10-18T15:48:18","guid":{"rendered":"http:\/\/nyje.al\/?p=7518"},"modified":"2024-09-11T15:14:28","modified_gmt":"2024-09-11T13:14:28","slug":"hegeli-mbi-muzgun-e-kapitalizmit-robert-pippin-pjesa-e-dyte","status":"publish","type":"post","link":"https:\/\/nyje.al\/sq\/hegeli-mbi-muzgun-e-kapitalizmit-robert-pippin-pjesa-e-dyte\/","title":{"rendered":"Hegeli mbi muzgun e kapitalizmit- Robert Pippin (pjesa e dyt\u00eb)"},"content":{"rendered":"\t\t
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Pavjo Gjini dhe Genc Shehu | 18.10.2020 | nyje.al
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Edhe pse e interpreton holl\u00ebsish\u00ebm nj\u00eb pjes\u00eb t\u00eb potencialit t\u00eb kapitalizmit p\u00ebr d\u00ebme serioze etike (tendenca e tij t\u00eb prodhoj\u00eb \u2013 nd\u00ebr pun\u00ebtor\u00eb m\u00ebdit\u00ebs, nd\u00ebr t\u00eb papun\u00eb kronik\u00eb, madje edhe n\u00eb mesin e t\u00eb pasurve \u2013 nj\u00eb shk\u00ebputje ose t\u00ebhuaj\u00ebsim prej t\u00eb vetmit themel shoq\u00ebror t\u00eb vet\u00ebrespektit dhe statusit t\u00eb mir\u00ebnjohjes, pra prej procesit t\u00eb pun\u00ebs), Hegeli ende argumentonte se kapitalizmi potencialisht do mund t\u00eb ndihmonte n\u00eb edukimin e qytetar\u00ebve t\u00eb tij sa i p\u00ebrket raportit logjik ose t\u00eb domosdosh\u00ebm midis pavar\u00ebsis\u00eb dhe var\u00ebsis\u00eb mes individ\u00ebve n\u00eb shoq\u00ebri civile. \u00c7el\u00ebsi p\u00ebr Hegelin q\u00ebndronte tek institucionet q\u00eb nd\u00ebrmjet\u00ebsonin statusin e nj\u00ebrit borgjez n\u00eb mesin e t\u00eb tjer\u00ebve. Ai rreket t\u00eb tregoj\u00eb sesi pozita e dikujt n\u00eb at\u00eb q\u00eb ai e quan shtres\u00eb (nj\u00eb klas\u00eb bujq\u00ebsore, pun\u00ebtore ose administrative) dhe, n\u00eb m\u00ebnyr\u00eb akoma m\u00eb t\u00eb nd\u00ebrmjetme, n\u00eb korporata e shoqata t\u00eb pun\u00ebs, mund t\u00eb ruhet si pozit\u00eb e njohur denj\u00ebsisht edhe n\u00ebse dikush \u00ebsht\u00eb i pasur ose i n\u00ebnpun\u00ebsuar. Sipas tij, edhe pse shoq\u00ebria civile t\u00eb m\u00ebson se duke vepruar p\u00ebr vetveten vepron edhe p\u00ebr t\u00eb tjer\u00ebt, kjo \u201cnuk mjafton; vet\u00ebm te korporata b\u00ebhet [kjo] nj\u00eb pjes\u00eb p\u00ebrb\u00ebr\u00ebse, me dituri dhe mendim, e jet\u00ebs etike.\u201d Ai besonte aq shum\u00eb n\u00eb solidaritetin e thell\u00eb q\u00eb\u00a0 korporata t\u00eb tilla prodhojn\u00eb sa madje argumenton se zgjedhjet duhej t\u00eb organizoheshin nga k\u00ebto korporata, se duhet votuar si pjes\u00ebtar korporate.<\/span><\/p>

Tej \u201cshtesave\u201d dhe \u201ckorporatave\u201d, Hegeli mendon se \u00e7far\u00ebdo mbetje e d\u00ebmit etik t\u00eb shkaktuar nga nevoja e paepur e kapitalizmit p\u00ebr t\u00eb eleminuar themelet e respektit shoq\u00ebror mundet po ashtu t\u00eb nd\u00ebrmjet\u00ebsohet vendimtarisht nga shteti politik dhe nga p\u00ebrvoja e t\u00eb tjer\u00ebve si bashk\u00ebqytetar\u00eb. Duhet t\u00eb jet\u00eb, ama, shteti politik dhe jo ai administrativ, i cili rregullon shoq\u00ebrin\u00eb civile me sferat e saj garuese t\u00eb interesit vetjak. Ai ngulmon se duhet medoemos t\u00eb ket\u00eb nj\u00eb aren\u00eb n\u00eb t\u00eb cil\u00ebn qytetar\u00ebt t\u00eb p\u00ebrjetojn\u00eb pozit\u00ebn e barabart\u00eb dhe hisen e tyre n\u00eb nj\u00eb t\u00eb mir\u00eb t\u00eb p\u00ebrbashk\u00ebt, jo vet\u00ebm shk\u00ebmbimet e negociuara nd\u00ebr individ\u00eb dhe grupe interesi. Ja nj\u00eb tez\u00eb tipike posa\u00e7\u00ebrisht rreth shtetit: \u201cQ\u00ebllimi i korporat\u00ebs, q\u00eb \u00ebsht\u00eb i kufizuar dhe i fund\u00ebm, t\u00eb v\u00ebrtet\u00ebn e ka n\u00eb q\u00ebllimin q\u00eb \u00ebsht\u00eb universal<\/em> n\u00eb dhe p\u00ebr vete, si dhe n\u00eb aktualitetin absolut t\u00eb k\u00ebtij q\u00ebllimi.\u201d Ai universal \u00ebsht\u00eb shteti.<\/span><\/p>

Deri tani duhet t\u00eb jet\u00eb b\u00ebr\u00eb e qart\u00eb se p\u00ebrgjigjia e Hegelit ndaj problemeve q\u00eb ai v\u00eb n\u00eb pah brenda shoq\u00ebris\u00eb civile \u00ebsht\u00eb habitsh\u00ebm e dob\u00ebt \u2013 habitsh\u00ebm duke patur parasysh seriozitetin e problemeve. Pra, degradimi etik q\u00eb kapitalizmi e ka si prirje t\u00eb brendshme nuk duket se zbutet aq shum\u00eb prej vet\u00ebm jet\u00ebs politike. Hegeli duket se e pranon k\u00ebt\u00eb n\u00eb p\u00ebrshkrimet q\u00eb u b\u00ebn problemeve, sidomos t\u00eb varf\u00ebris\u00eb, dhe kjo sugjeron nj\u00eb transformim potencial shum\u00eb m\u00eb rr\u00ebnj\u00ebsor se sa duket n\u00eb sip\u00ebrfaqen e shkrimit t\u00eb tij. Si\u00e7 v\u00ebren ai vet\u00eb, korporatat q\u00eb organizohen p\u00ebrreth interesave t\u00eb ve\u00e7anta t\u00eb grupeve t\u00eb ndryshme t\u00eb pun\u00ebtor\u00ebve nuk munden me qen\u00eb themeli i nj\u00eb statusi universalisht t\u00eb barabart\u00eb mes t\u00eb gjith\u00ebve. P\u00ebr m\u00eb tep\u00ebr, ka gjasa q\u00eb solidariteti \u2013 qoft\u00eb edhe n\u00eb nj\u00eb grup t\u00eb till\u00eb \u2013 do t\u00eb sabotohet nga nj\u00eb \u00e7arje e pashmangshme midis atyre q\u00eb mund t\u00eb gjejn\u00eb pun\u00eb dhe atyre q\u00eb nuk munden.<\/span><\/p>

K\u00ebtu ku mb\u00ebrrit\u00ebm, e kemi t\u00eb pamundur t\u00eb shmangim p\u00ebrfundimin se n\u00eb vet\u00eb termat e Hegelit, situata q\u00eb ai p\u00ebrshkruan, pavar\u00ebsisht shpresave t\u00eb tija p\u00ebr shtetin politik, \u00ebsht\u00eb jehon\u00eb e qart\u00eb e pohimit t\u00eb tij p\u00ebr situat\u00ebn me t\u00eb cil\u00ebn p\u00ebrballej Platoni, nj\u00eb irracionalitet q\u00eb po lindte e q\u00eb nuk mund t\u00eb mpaket nga brenda formave ekzistuese politike dhe shoq\u00ebrore. N\u00eb rastin e parimeve themelore organizuese t\u00eb nj\u00eb ekonomie tregu, pretendimi \u00ebsht\u00eb se nj\u00eb sistem prodhimi q\u00eb merr p\u00ebrsip\u00ebr kudoqoft\u00eb motivin e p\u00ebrfitimit dhe kusht\u00ebzimet e konkurrenc\u00ebs, n\u00ebse nuk mpaket disi n\u00eb vend se thjesht t\u00eb \u201ckompensohet\u201d,\u00a0 nuk p\u00ebrputhet me at\u00eb q\u00eb un\u00eb po e quaj pozit\u00eb ose status etik i konsideruar si themeli i respektit t\u00eb nd\u00ebrsjell\u00eb dhe k\u00ebshtu themel edhe i p\u00ebrvoj\u00ebs s\u00eb denj\u00ebsis\u00eb vetjake \u2013 elementi ky\u00e7 i liris\u00eb ky \u2013 duke qen\u00eb ky q\u00eb jam. Duke patur n\u00eb mendje si e kupton Hegeli konceptin e liris\u00eb, nuk ka si t\u00eb m\u00ebnjanohet p\u00ebrfundimi se kjo form\u00eb e aktualizimit t\u00eb liris\u00eb nuk do t\u00eb p\u00ebrputhej me \u201ckonceptin e vet\u201d \u2013 damka hegeliane e irracionalitetit \u2013 pa nj\u00eb transformim madhor n\u00eb organizimin e pun\u00ebs.<\/span><\/p>

Pyetja p\u00ebrfundimtare q\u00eb ngrihet prej gjith\u00eb k\u00ebsaj analize: A ka ndonj\u00eb zgjidhje, p\u00ebr k\u00ebt\u00eb mosp\u00ebrputhje, q\u00eb t\u00eb jet\u00eb konsistente me ruajtjen e element\u00ebve b\u00ebrtham\u00eb t\u00eb form\u00ebs aktuale t\u00eb kapitalizmit? Kjo do t\u00eb varej m\u00eb s\u00eb shumti nga \u00e7far\u00eb konsiderohet t\u00eb jen\u00eb element\u00ebt qendror\u00eb, ose m\u00eb mir\u00eb nga \u00e7far\u00eb u ka ndodhur k\u00ebtyre n\u00eb dy qind vitet prej analiz\u00ebs s\u00eb Hegelit. Dhe kjo \u201c\u00e7far\u00eb u ka ndodhur\u201d e b\u00ebn analiz\u00ebn e Hegelit p\u00ebr mpakjen e tyre edhe m\u00eb t\u00eb pagjasshme, \u00e7ka sugjeron nevoj\u00ebn p\u00ebr nj\u00eb transformim akoma m\u00eb rr\u00ebnj\u00ebsor. Nuk \u00ebsht\u00eb e leht\u00eb t\u00eb kuptohet si do mundej Hegeli t\u00eb mbante edhe efektet edukuese edhe shoq\u00ebrizimin pozitiv t\u00eb nj\u00eb ekonomie tregu pa patur masa reformiste si kontrolli i pun\u00ebtor\u00ebve mbi kushtet e pun\u00ebs s\u00eb tyre apo mbi dizajnin e teknologjis\u00eb prodhuese q\u00eb t\u00eb marr\u00eb parasysh nevoj\u00ebn e sigurimit t\u00eb dinjitetit dhe pozit\u00ebs shoq\u00ebrore t\u00eb pun\u00ebtor\u00ebve, pa p\u00ebrmendur dh\u00ebnien fund t\u00eb pozitave t\u00eb pabarabarta t\u00eb objektifikuara n\u00eb qasje t\u00eb pabarabart\u00eb n\u00eb kujdesin sh\u00ebndet\u00ebsor, n\u00eb lejet prind\u00ebrore e n\u00eb p\u00ebrkujdesjen ndaj f\u00ebmij\u00ebs. Vet\u00eb analiza e Hegelit fton, ose madje k\u00ebrkon me ngulm, spekulime t\u00eb tilla dhe ne nuk duhet t\u00eb ngurrojm\u00eb q\u00eb k\u00ebsi k\u00ebrkesash t\u2019i trajtojm\u00eb si thell\u00ebsisht konsistente me qasjen e tij ndaj historis\u00eb.<\/span><\/p>

Kjo qasje manifestohet n\u00eb nj\u00eb pasazh t\u00eb shum\u00ebcituar nga Parath\u00ebnia e Hegelit, e cila sidoqoft\u00eb vazhdimisht shp\u00ebrfillet kur jepet m\u00ebsim Filozofia e s\u00eb Drejt\u00ebs<\/em> si \u201cfilozofia e tij politike\u201d:<\/span><\/p>

Ky m\u00ebsim prej konceptit \u00ebsht\u00eb medoemos i duksh\u00ebm edhe nga historia; pra vet\u00ebm kur aktualiteti mb\u00ebrrin pjekurin\u00eb, ideali shfaqet p\u00ebrkund\u00ebr reales dhe e rind\u00ebrton k\u00ebt\u00eb bot\u00eb reale, t\u00eb cil\u00ebn e rrok n\u00eb substanc\u00ebn e saj, n\u00eb trajt\u00ebn e nj\u00eb mbret\u00ebrie intelektuale. Kur filozofia e pikturon grin\u00eb e saj mbi gri, nj\u00eb form\u00eb jete \u00ebsht\u00eb mplakur dhe nga grija n\u00eb gri e filozofis\u00eb nuk mund t\u00eb rinohet, por vet\u00ebm t\u00eb njihet; huti i Minerv\u00ebs ia nis fluturimit vet\u00ebm me r\u00ebnien e muzgut.<\/span><\/p><\/blockquote>

Hegel njihet shum\u00eb si apologjet i element\u00ebve baz\u00eb t\u00eb form\u00ebs borgjeze t\u00eb jet\u00ebs, p\u00ebrfshir\u00eb ekonomin\u00eb e tregut. Mir\u00ebpo, si mundet ky pasazh t\u00eb ket\u00eb kuptim tjet\u00ebr pos se bota historike q\u00eb k\u00ebqyret n\u00eb k\u00ebt\u00eb lib\u00ebr \u00ebsht\u00eb vjetruar, e papjekur dhe plot\u00ebsisht e aktualizuar, por n\u00eb zgripin e nj\u00ebfar\u00eb vdekjeje, n\u00eb m\u00ebnyr\u00eb t\u00eb atill\u00eb q\u00eb t\u00eb kuptuarit filozofik nuk ia del t\u00eb kall\u00ebzoj\u00eb sesi bota do t\u00eb duhet t\u00eb jet\u00eb sepse vjen n\u00eb sken\u00eb tep\u00ebr von\u00eb dhe mundet vet\u00ebm t\u00eb kuptoj\u00eb \u00e7ka \u00ebsht\u00eb pothuajse duke u shuar? N\u00ebse argumenti i paraqitur k\u00ebtu \u00ebsht\u00eb i sakt\u00eb, ne duhet t\u00eb presim t\u00eb gjejm\u00eb pik\u00ebrisht at\u00eb q\u00eb kemi gjetur: se nj\u00eb parim i ri po del, nj\u00eb \u201cideal p\u00ebrkund\u00ebr reales\u201d, nj\u00eb p\u00ebrgjigje ndaj gjendjes s\u00eb munges\u00ebs s\u00eb liris\u00eb q\u00eb do t\u00eb k\u00ebrkoj\u00eb nj\u00eb transformim po aq vendimtar sa fundi i feudalizmit.<\/span><\/p>

Si\u00e7 kemi th\u00ebn\u00eb m\u00eb her\u00ebt, pozicioni i Hegelit lyp q\u00eb n\u00eb \u00e7do sistem t\u00eb drejt\u00eb shoq\u00ebror dhe ekonomik, duhet t\u00eb ekzistoj\u00eb nj\u00eb hap\u00ebsir\u00eb shoq\u00ebrore, sa m\u00eb e gjer\u00eb q\u00eb t\u00eb mundet, p\u00ebr shprehjen e talenteve individuale, tipareve psikologjike e k\u00ebshtu me radh\u00eb; p\u00ebr mund\u00ebsin\u00eb e shprehjes dhe mir\u00ebnjohjes objektive t\u00eb identiteteve t\u00eb larmishme dhe kontingjente individuale. Pra, p\u00ebr Hegelin, \u00e7ka mbaron nuk \u00ebsht\u00eb \u201ckapitalizmi\u201d. Edhe nj\u00eb sistem socialist do t\u00eb ket\u00eb nevoj\u00eb p\u00ebr menaxher\u00eb dhe pun\u00ebtor\u00eb dhe k\u00ebshtu do t\u00eb mund t\u00eb linte hap\u00ebsir\u00eb p\u00ebr shum\u00eb nga padenj\u00ebsit\u00eb p\u00ebr t\u00eb cilat shqet\u00ebsohet Hegeli \u2013 dhe z\u00ebvend\u00ebsimi i q\u00ebllimit t\u00eb p\u00ebrfitimit me at\u00eb t\u00eb kuot\u00ebs nuk na ndihmon shum\u00eb. Nuk na ndihmon as ndonj\u00eb nocion abstrakt i pron\u00ebsis\u00eb kolektive. N\u00ebse nuk adresohet problemi i pozit\u00ebs s\u00eb nd\u00ebrsjell\u00eb dhe i themeleve shoq\u00ebrore p\u00ebr nj\u00eb respekt t\u00eb till\u00eb, ky problemi nuk do t\u00eb zgjidhet, por do t\u00eb riprodhohet. Ajo \u00e7ka sot nuk \u00ebsht\u00eb m\u00eb e b\u00ebshme n\u00eb terma hegelian\u00eb \u00ebsht\u00eb nj\u00eb form\u00eb kapitalizmi q\u00eb punon aktivisht p\u00ebr t\u00eb shtypur dhe shtremb\u00ebruar m\u00ebsimin q\u00eb do t\u00eb duhej t\u00eb kishim marr\u00eb nga nevojat e pun\u00ebs, prodhimit dhe tregtis\u00eb: thell\u00ebsin\u00eb e nj\u00eb var\u00ebsie t\u00eb nd\u00ebrsjell\u00eb q\u00eb duhet t\u00eb pasqyrohet n\u00eb forma t\u00eb institucionalizuara t\u00eb respektit dhe solidaritetit t\u00eb nd\u00ebrsjell\u00eb. Gj\u00ebja t\u00eb cil\u00ebs i ka kaluar koha mundet shum\u00eb mir\u00eb t\u00eb jet\u00eb kapitalizmi i konsumit, ose i financ\u00ebs, ose ai globali, por sidoqoft\u00eb nj\u00eb form\u00eb kapitalizmi, damka kryesore e t\u00eb cilit nuk \u00ebsht\u00eb vet\u00ebm mjerimi dhe pabarazia materiale, por posht\u00ebrimi.<\/span><\/p>

P\u00ebr fund, si\u00e7 e pam\u00eb, qasja e Hegelit heton lidhjet e domosdoshme shoq\u00ebrore, n\u00eb nj\u00eb koh\u00eb t\u00eb caktuar, q\u00eb nj\u00eb shoq\u00ebri t\u00eb gjeneroj\u00eb besnik\u00ebri ndaj nj\u00eb regjimi dhe rendi shoq\u00ebror dhe k\u00ebshtu t\u00eb jet\u00eb e aft\u00eb t\u00eb frym\u00ebzoj\u00eb sakrifica p\u00ebr t\u00eb kur t\u00eb nevojiten. N\u00eb k\u00ebt\u00eb shkrim u p\u00ebrqendrova te d\u00ebmet potenciale etike ndaj individit q\u00eb e shqet\u00ebsonin Hegelin ende pa dal\u00eb fordizmi dhe zgjerimi i fuqive prodhuese t\u00eb kapitalizmit q\u00eb do t\u2019i p\u00ebrshkall\u00ebzonin s\u00eb tep\u00ebrmi k\u00ebto rreziqe. Mir\u00ebpo, n\u00ebse Hegeli ka t\u00eb drejt\u00eb rreth d\u00ebmit q\u00eb shkakton pabarazia n\u00eb themelin shoq\u00ebror t\u00eb vet\u00ebrespektit dhe k\u00ebshtu p\u00ebr munges\u00ebn e spikatjes, pranimit dhe njohjes shoq\u00ebrore \u2013 thelb\u00ebsore sipas tij p\u00ebr nj\u00eb jet\u00eb t\u00eb lir\u00eb e k\u00ebsisoj t\u00eb denj\u00eb \u2013 at\u00ebher\u00eb sigurisht q\u00eb duhet t\u00eb parapresim q\u00eb ky d\u00ebm t\u00eb ket\u00eb pasoja shkat\u00ebrrimtare p\u00ebr vet\u00eb lidhjen shoq\u00ebrore. Kjo situat\u00eb promovon leht\u00ebsisht nj\u00eb kultur\u00eb t\u00eb hat\u00ebrmbetjes, hidh\u00ebrimit, dyshimeve, paranoj\u00ebs dhe t\u00eb nj\u00eb s\u00ebr\u00eb patologjish kompensuese, deri te ato q\u00eb sot po p\u00ebrshkruhen me vend si \u201cvdekje d\u00ebshp\u00ebrimi\u201d.<\/span><\/p>

Ne po p\u00ebrjetojm\u00eb, prej disa vitesh tashm\u00eb, pasojat politike t\u00eb nj\u00eb kulture t\u00eb k\u00ebtill\u00eb hat\u00ebrmbetjesh t\u00eb shtyr\u00eb nga \u201cnd\u00ebrsyerja\u201d e nj\u00eb p\u00ebrpjekjeje globale p\u00ebr maksimizim t\u00eb fitimit. Do t\u00eb ishte gabim i madh t\u2019i mendonim t\u00eb gjitha k\u00ebto \u2013 p\u00ebr arsyet e shtjelluara m\u00eb her\u00ebt \u2013 si t\u00eb ndreqshme me mas\u00ebn e vetme t\u00eb nj\u00eb barazie m\u00eb t\u00eb madhe n\u00eb t\u00eb ardhura (sado sa e r\u00ebnd\u00ebsishme q\u00eb t\u00eb jet\u00eb kjo) ose me nj\u00eb \u201crikthim\u201d te \u201cpuna e fabrik\u00ebs\u201d hamend\u00ebsisht e mrekullueshme dhe p\u00ebrmbush\u00ebse, ose p\u00ebrmes ndonj\u00eb \u00e7lirimi t\u00eb pandehur prej vet\u00eb pun\u00ebs. Pa nj\u00eb sistem ekonomik, i reformuar gjer\u00eb e gjat\u00eb, ku burrat dhe grat\u00eb t\u00eb mund t\u00eb ndihen t\u00eb respektuar p\u00ebr pun\u00ebn dometh\u00ebn\u00ebse, do na duhet po ashtu t\u00eb parapresim se do t\u00eb jet\u00eb e v\u00ebshtir\u00eb t\u00eb bind\u00ebsh k\u00ebdo p\u00ebr vler\u00ebn e t\u00eb sakrifikuarit sadopak t\u00eb ndonj\u00eb gj\u00ebje p\u00ebr hir t\u00eb nj\u00eb t\u00ebr\u00ebsie shoq\u00ebrore n\u00eb t\u00eb cil\u00ebn nuk e p\u00ebrjetojn\u00eb veten se i p\u00ebrkasin realisht. T\u2019i th\u00ebrras\u00ebsh vet\u00ebm interesave vetjake dhe interesave t\u00eb t\u00eb dashurve t\u00eb tu ka qen\u00eb gjithmon\u00eb argument shum\u00eb pak t\u00ebrheq\u00ebs p\u00ebr ata q\u00eb jan\u00eb gati \u201cta provojn\u00eb gjithsesi\u201d dhe \u00ebsht\u00eb argument q\u00eb, n\u00eb m\u00ebnyr\u00eb implicite, pranon se nuk paska themel n\u00eb bot\u00ebn ton\u00eb shoq\u00ebrore p\u00ebr nj\u00eb thirrje a kushtrim m\u00eb t\u00eb gjer\u00eb. N\u00eb at\u00eb rast, n\u00ebse q\u00ebllon ndonj\u00ebher\u00eb t\u00eb nevojitet t\u00eb k\u00ebrkohen sakrifica \u2013 si, p\u00ebr shembull, izolimet dhe karantinimet n\u00eb rastin e ndonj\u00eb pandemie globale \u2013 ne do t\u00eb mund t\u00eb parapresim se do t\u00eb ket\u00eb mosbindje [civile] t\u00eb gjer\u00eb e t\u00eb rrezikshme, si dhe ngutje me padurim e pamend nga udh\u00ebheq\u00ebs populist\u00eb politik\u00eb, ngritja e t\u00eb cil\u00ebve qe furnizuar nga nj\u00eb hidh\u00ebrim i k\u00ebtill\u00eb.<\/span><\/p>

P\u00ebrkthyen: Pavjo Gjini & Genc Shehu<\/em><\/strong><\/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":"

Pavjo Gjini dhe Genc Shehu | 18.10.2020 | nyje.al Edhe pse e interpreton holl\u00ebsish\u00ebm nj\u00eb pjes\u00eb t\u00eb potencialit t\u00eb kapitalizmit p\u00ebr d\u00ebme serioze etike (tendenca e tij t\u00eb prodhoj\u00eb \u2013 nd\u00ebr pun\u00ebtor\u00eb m\u00ebdit\u00ebs, nd\u00ebr t\u00eb papun\u00eb kronik\u00eb, madje edhe n\u00eb mesin e t\u00eb pasurve \u2013 nj\u00eb shk\u00ebputje ose t\u00ebhuaj\u00ebsim prej t\u00eb vetmit themel shoq\u00ebror t\u00eb vet\u00ebrespektit dhe statusit t\u00eb mir\u00ebnjohjes, pra prej procesit t\u00eb pun\u00ebs), Hegeli ende argumentonte se kapitalizmi potencialisht do mund t\u00eb ndihmonte n\u00eb edukimin e qytetar\u00ebve t\u00eb tij sa i p\u00ebrket raportit logjik ose t\u00eb domosdosh\u00ebm midis pavar\u00ebsis\u00eb dhe var\u00ebsis\u00eb mes individ\u00ebve n\u00eb shoq\u00ebri civile. \u00c7el\u00ebsi p\u00ebr Hegelin q\u00ebndronte tek institucionet q\u00eb nd\u00ebrmjet\u00ebsonin statusin e nj\u00ebrit borgjez n\u00eb mesin e t\u00eb tjer\u00ebve. Ai rreket t\u00eb tregoj\u00eb sesi pozita e dikujt n\u00eb at\u00eb q\u00eb ai e quan shtres\u00eb (nj\u00eb klas\u00eb bujq\u00ebsore, pun\u00ebtore ose administrative) dhe, n\u00eb m\u00ebnyr\u00eb akoma m\u00eb t\u00eb nd\u00ebrmjetme, n\u00eb korporata e shoqata t\u00eb pun\u00ebs, mund t\u00eb ruhet si pozit\u00eb e njohur denj\u00ebsisht edhe n\u00ebse dikush \u00ebsht\u00eb i pasur ose i n\u00ebnpun\u00ebsuar. Sipas tij, edhe pse shoq\u00ebria civile t\u00eb m\u00ebson se duke vepruar p\u00ebr vetveten vepron edhe p\u00ebr t\u00eb tjer\u00ebt, kjo \u201cnuk mjafton; vet\u00ebm te korporata b\u00ebhet [kjo] nj\u00eb pjes\u00eb p\u00ebrb\u00ebr\u00ebse, me dituri dhe mendim, e jet\u00ebs etike.\u201d Ai besonte aq shum\u00eb n\u00eb solidaritetin e thell\u00eb q\u00eb\u00a0 korporata t\u00eb tilla prodhojn\u00eb sa madje argumenton se zgjedhjet duhej t\u00eb organizoheshin nga k\u00ebto korporata, se duhet votuar si pjes\u00ebtar korporate. Tej \u201cshtesave\u201d dhe \u201ckorporatave\u201d, Hegeli mendon se \u00e7far\u00ebdo mbetje e d\u00ebmit etik t\u00eb shkaktuar nga nevoja e paepur e kapitalizmit p\u00ebr t\u00eb eleminuar themelet e respektit shoq\u00ebror mundet po ashtu t\u00eb nd\u00ebrmjet\u00ebsohet vendimtarisht nga shteti politik dhe nga p\u00ebrvoja e t\u00eb tjer\u00ebve si bashk\u00ebqytetar\u00eb. Duhet t\u00eb jet\u00eb, ama, shteti politik dhe jo ai administrativ, i cili rregullon shoq\u00ebrin\u00eb civile me sferat e saj garuese t\u00eb interesit vetjak. Ai ngulmon se duhet medoemos t\u00eb ket\u00eb nj\u00eb aren\u00eb n\u00eb t\u00eb cil\u00ebn qytetar\u00ebt t\u00eb p\u00ebrjetojn\u00eb pozit\u00ebn e barabart\u00eb dhe hisen e tyre n\u00eb nj\u00eb t\u00eb mir\u00eb t\u00eb p\u00ebrbashk\u00ebt, jo vet\u00ebm shk\u00ebmbimet e negociuara nd\u00ebr individ\u00eb dhe grupe interesi. Ja nj\u00eb tez\u00eb tipike posa\u00e7\u00ebrisht rreth shtetit: \u201cQ\u00ebllimi i korporat\u00ebs, q\u00eb \u00ebsht\u00eb i kufizuar dhe i fund\u00ebm, t\u00eb v\u00ebrtet\u00ebn e ka n\u00eb q\u00ebllimin q\u00eb \u00ebsht\u00eb universal n\u00eb dhe p\u00ebr vete, si dhe n\u00eb aktualitetin absolut t\u00eb k\u00ebtij q\u00ebllimi.\u201d Ai universal \u00ebsht\u00eb shteti. Deri tani duhet t\u00eb jet\u00eb b\u00ebr\u00eb e qart\u00eb se p\u00ebrgjigjia e Hegelit ndaj problemeve q\u00eb ai v\u00eb n\u00eb pah brenda shoq\u00ebris\u00eb civile \u00ebsht\u00eb habitsh\u00ebm e dob\u00ebt \u2013 habitsh\u00ebm duke patur parasysh seriozitetin e problemeve. Pra, degradimi etik q\u00eb kapitalizmi e ka si prirje t\u00eb brendshme nuk duket se zbutet aq shum\u00eb prej vet\u00ebm jet\u00ebs politike. Hegeli duket se e pranon k\u00ebt\u00eb n\u00eb p\u00ebrshkrimet q\u00eb u b\u00ebn problemeve, sidomos t\u00eb varf\u00ebris\u00eb, dhe kjo sugjeron nj\u00eb transformim potencial shum\u00eb m\u00eb rr\u00ebnj\u00ebsor se sa duket n\u00eb sip\u00ebrfaqen e shkrimit t\u00eb tij. Si\u00e7 v\u00ebren ai vet\u00eb, korporatat q\u00eb organizohen p\u00ebrreth interesave t\u00eb ve\u00e7anta t\u00eb grupeve t\u00eb ndryshme t\u00eb pun\u00ebtor\u00ebve nuk munden me qen\u00eb themeli i nj\u00eb statusi universalisht t\u00eb barabart\u00eb mes t\u00eb gjith\u00ebve. P\u00ebr m\u00eb tep\u00ebr, ka gjasa q\u00eb solidariteti \u2013 qoft\u00eb edhe n\u00eb nj\u00eb grup t\u00eb till\u00eb \u2013 do t\u00eb sabotohet nga nj\u00eb \u00e7arje e pashmangshme midis atyre q\u00eb mund t\u00eb gjejn\u00eb pun\u00eb dhe atyre q\u00eb nuk munden. K\u00ebtu ku mb\u00ebrrit\u00ebm, e kemi t\u00eb pamundur t\u00eb shmangim p\u00ebrfundimin se n\u00eb vet\u00eb termat e Hegelit, situata q\u00eb ai p\u00ebrshkruan, pavar\u00ebsisht shpresave t\u00eb tija p\u00ebr shtetin politik, \u00ebsht\u00eb jehon\u00eb e qart\u00eb e pohimit t\u00eb tij p\u00ebr situat\u00ebn me t\u00eb cil\u00ebn p\u00ebrballej Platoni, nj\u00eb irracionalitet q\u00eb po lindte e q\u00eb nuk mund t\u00eb mpaket nga brenda formave ekzistuese politike dhe shoq\u00ebrore. N\u00eb rastin e parimeve themelore organizuese t\u00eb nj\u00eb ekonomie tregu, pretendimi \u00ebsht\u00eb se nj\u00eb sistem prodhimi q\u00eb merr p\u00ebrsip\u00ebr kudoqoft\u00eb motivin e p\u00ebrfitimit dhe kusht\u00ebzimet e konkurrenc\u00ebs, n\u00ebse nuk mpaket disi n\u00eb vend se thjesht t\u00eb \u201ckompensohet\u201d,\u00a0 nuk p\u00ebrputhet me at\u00eb q\u00eb un\u00eb po e quaj pozit\u00eb ose status etik i konsideruar si themeli i respektit t\u00eb nd\u00ebrsjell\u00eb dhe k\u00ebshtu themel edhe i p\u00ebrvoj\u00ebs s\u00eb denj\u00ebsis\u00eb vetjake \u2013 elementi ky\u00e7 i liris\u00eb ky \u2013 duke qen\u00eb ky q\u00eb jam. Duke patur n\u00eb mendje si e kupton Hegeli konceptin e liris\u00eb, nuk ka si t\u00eb m\u00ebnjanohet p\u00ebrfundimi se kjo form\u00eb e aktualizimit t\u00eb liris\u00eb nuk do t\u00eb p\u00ebrputhej me \u201ckonceptin e vet\u201d \u2013 damka hegeliane e irracionalitetit \u2013 pa nj\u00eb transformim madhor n\u00eb organizimin e pun\u00ebs. Pyetja p\u00ebrfundimtare q\u00eb ngrihet prej gjith\u00eb k\u00ebsaj analize: A ka ndonj\u00eb zgjidhje, p\u00ebr k\u00ebt\u00eb mosp\u00ebrputhje, q\u00eb t\u00eb jet\u00eb konsistente me ruajtjen e element\u00ebve b\u00ebrtham\u00eb t\u00eb form\u00ebs aktuale t\u00eb kapitalizmit? Kjo do t\u00eb varej m\u00eb s\u00eb shumti nga \u00e7far\u00eb konsiderohet t\u00eb jen\u00eb element\u00ebt qendror\u00eb, ose m\u00eb mir\u00eb nga \u00e7far\u00eb u ka ndodhur k\u00ebtyre n\u00eb dy qind vitet prej analiz\u00ebs s\u00eb Hegelit. Dhe kjo \u201c\u00e7far\u00eb u ka ndodhur\u201d e b\u00ebn analiz\u00ebn e Hegelit p\u00ebr mpakjen e tyre edhe m\u00eb t\u00eb pagjasshme, \u00e7ka sugjeron nevoj\u00ebn p\u00ebr nj\u00eb transformim akoma m\u00eb rr\u00ebnj\u00ebsor. Nuk \u00ebsht\u00eb e leht\u00eb t\u00eb kuptohet si do mundej Hegeli t\u00eb mbante edhe efektet edukuese edhe shoq\u00ebrizimin pozitiv t\u00eb nj\u00eb ekonomie tregu pa patur masa reformiste si kontrolli i pun\u00ebtor\u00ebve mbi kushtet e pun\u00ebs s\u00eb tyre apo mbi dizajnin e teknologjis\u00eb prodhuese q\u00eb t\u00eb marr\u00eb parasysh nevoj\u00ebn e sigurimit t\u00eb dinjitetit dhe pozit\u00ebs shoq\u00ebrore t\u00eb pun\u00ebtor\u00ebve, pa p\u00ebrmendur dh\u00ebnien fund t\u00eb pozitave t\u00eb pabarabarta t\u00eb objektifikuara n\u00eb qasje t\u00eb pabarabart\u00eb n\u00eb kujdesin sh\u00ebndet\u00ebsor, n\u00eb lejet prind\u00ebrore e n\u00eb p\u00ebrkujdesjen ndaj f\u00ebmij\u00ebs. Vet\u00eb analiza e Hegelit fton, ose madje k\u00ebrkon me ngulm, spekulime t\u00eb tilla dhe ne nuk duhet t\u00eb ngurrojm\u00eb q\u00eb k\u00ebsi k\u00ebrkesash t\u2019i trajtojm\u00eb si thell\u00ebsisht konsistente me qasjen e tij ndaj historis\u00eb. Kjo qasje manifestohet n\u00eb nj\u00eb pasazh t\u00eb shum\u00ebcituar nga Parath\u00ebnia e Hegelit, e cila sidoqoft\u00eb vazhdimisht shp\u00ebrfillet kur jepet m\u00ebsim Filozofia e s\u00eb Drejt\u00ebs si \u201cfilozofia e tij politike\u201d: Ky m\u00ebsim prej konceptit \u00ebsht\u00eb medoemos i duksh\u00ebm edhe nga historia; pra vet\u00ebm kur aktualiteti mb\u00ebrrin pjekurin\u00eb, ideali shfaqet p\u00ebrkund\u00ebr reales dhe e rind\u00ebrton k\u00ebt\u00eb bot\u00eb reale, t\u00eb cil\u00ebn e rrok n\u00eb substanc\u00ebn e saj, n\u00eb trajt\u00ebn e nj\u00eb mbret\u00ebrie intelektuale. Kur filozofia e pikturon grin\u00eb e saj 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