{"id":8086,"date":"2021-01-29T22:48:12","date_gmt":"2021-01-29T20:48:12","guid":{"rendered":"http:\/\/nyje.al\/?p=8086"},"modified":"2024-09-13T11:34:19","modified_gmt":"2024-09-13T09:34:19","slug":"hegeli-mbi-te-ardhmen-hegeli-ne-te-ardhmen-sllavoj-zhizhek-pjesa-e-dyte","status":"publish","type":"post","link":"https:\/\/nyje.al\/sq\/hegeli-mbi-te-ardhmen-hegeli-ne-te-ardhmen-sllavoj-zhizhek-pjesa-e-dyte\/","title":{"rendered":"Hegeli mbi t\u00eb ardhmen, Hegeli n\u00eb t\u00eb ardhmen- Sllavoj Zhizhek (pjesa e dyt\u00eb)"},"content":{"rendered":"\t\t
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P\u00ebrkthim| Genc Shehu| 29.01.2021| nyje.al\u00a0<\/strong><\/span><\/p>

Teksti i m\u00ebposht\u00ebm \u00ebsht\u00eb marr\u00eb nga philosophynow.org<\/em> <\/a><\/span><\/strong>shkruar nga Slavoj Zizek si recens\u00eb e botimit t\u00eb vitit 2019 t\u00eb vepr\u00ebs s\u00eb filozofit amerikan Robert Brandom, \u201cThe Spirit of Trust<\/em>\u201d. Vepra e Brandom \u00ebsht\u00eb nj\u00eb rilexim p\u00ebr situat\u00ebn aktuale bot\u00ebrore i vepr\u00ebs emblematike \u201cFenomenologjia e Frym\u00ebs\u201d nga filozofi klasik gjerman G. W. F Hegel. Brandom b\u00ebn pjes\u00eb n\u00eb nj\u00eb linj\u00eb interpretuesish bashk\u00ebkohor t\u00eb Hegelit, t\u00eb njohur si Shkolla e Pitsburgut, e cila tenton ta integroj\u00eb Hegelin brenda nj\u00eb bot\u00ebkuptimi liberal dhe ta rikuperoj\u00eb at\u00eb nga nj\u00eb trash\u00ebgimi interpretimesh radikalisht t\u00eb majta e t\u00eb djathta p\u00ebrgjat\u00eb shek. XX. Nj\u00eb autor tjet\u00ebr pjes\u00eb e k\u00ebsaj linje \u00ebsht\u00eb Robert Pippin, nj\u00eb tekst t\u00eb tijin rilexues<\/a><\/span><\/em><\/strong> t\u00eb nj\u00eb vepre tjet\u00ebr t\u00eb Hegelit e kemi botuar m\u00eb par\u00eb te nyje.al. Slavoj Zizek nga ana tjet\u00ebr b\u00ebn pjes\u00eb te ata hegelian\u00eb bashk\u00ebkohore t\u00eb cil\u00ebt e cil\u00ebsojn\u00eb hap falls leximin e tij liberal duke pohuar se filozofi gjerman mund t\u00eb interpretohet si\u00e7 duhet dhe na ndihmon n\u00eb leximin e gjendjes aktuale bot\u00ebrore nga nj\u00eb k\u00ebnd m\u00eb subversiv. Ky debat mes k\u00ebtyre dy autor\u00ebve p\u00ebrb\u00ebn nj\u00eb nga debatet m\u00eb t\u00eb r\u00ebnd\u00ebsishme t\u00eb filozofis\u00eb n\u00eb dit\u00ebt e sotme dhe p\u00ebr k\u00ebt\u00eb arsye kemi vendosur ta botojm\u00eb n\u00eb mediumin ton\u00eb. Mendojm\u00eb se ky tekst e reflekton m\u00eb s\u00eb miri k\u00ebt\u00eb debat brenda filozofis\u00eb mbi fatin e bot\u00ebs.<\/span><\/p>

\"Fotografi<\/span> Fotografi nga Nils Johan Gabrielsen<\/span><\/p>

Pjesa II<\/strong><\/span><\/p>

Lak\u00ebrimi i s\u00eb shkuar\u00ebs<\/strong><\/span>
Falja rikujtuese mbetet nocion ambig. N\u00eb sfer\u00ebn etike mund t\u00eb lexohet si \u201cp\u00ebrpjekje p\u00ebr t\u00eb kuptuar \u00e7far\u00eb na shfaqet si e lig\u00eb\u201d \u2013 pra, rind\u00ebrtimi i nj\u00eb motivi pozitiv t\u00eb fshehur i cili \u00ebsht\u00eb shprehur n\u00eb nj\u00eb m\u00ebnyr\u00eb perverse. Sidoqoft\u00eb, prapaveprimi n\u00ebnkupton nj\u00eb p\u00ebrmas\u00eb shum\u00eb m\u00eb radikale t\u00eb kontingjenc\u00ebs: se gj\u00ebrat nuk jan\u00eb \u00e7far\u00eb jan\u00eb<\/em>, ato jan\u00eb \u00e7far\u00eb \u201cdo t\u00eb ken\u00eb qen\u00eb\u201d. E v\u00ebrteta e tyre p\u00ebrcaktohet pasi ato t\u00eb ken\u00eb ndodhur:<\/span><\/p>

\u201cFalja praktike konkrete ka t\u00eb b\u00ebj\u00eb me b\u00ebrjen e disa gj\u00ebrave [me synim] p\u00ebr t\u00eb ndryshuar \u00e7ka do t\u00eb dalin t\u00eb jen\u00eb pasojat e aktit. P\u00ebr shembull, ne do mund t\u2019i zinim bes\u00eb pasardh\u00ebsve tan\u00eb q\u00eb ata do ta sjellin situat\u00ebn n\u00eb m\u00ebnyr\u00eb t\u00eb atill\u00eb q\u00eb informacioni q\u00eb dham\u00eb padashje, sakrifica jon\u00eb, ose vendimi p\u00ebr t\u00eb vajtur n\u00eb luft\u00eb, t\u2019ia ken\u00eb vlejtur, n\u00eb saje t\u00eb \u00e7far\u00eb ato soll\u00ebn tek e fundit \u2013 n\u00eb saje t\u00eb \u00e7far\u00eb u b\u00eb me to n\u00eb [m\u00ebnyr\u00ebn] si ndryshon m\u00eb pas vet\u00eb m\u00ebnyra si b\u00ebhen gj\u00ebrat. Di\u00e7ka q\u00eb kam b\u00ebr\u00eb nuk duhet trajtuar si gabim a krim, si\u00e7 b\u00ebn gjykat\u00ebsi zem\u00ebrgur, sepse ende nuk \u00ebsht\u00eb marr\u00eb vesh se \u00e7far\u00eb kam b\u00ebr\u00eb. Veprime pasuese nga t\u00eb tjer\u00eb mund t\u00eb ndikojn\u00eb n\u00eb pasojat e tij dhe k\u00ebshtu n\u00eb p\u00ebrmbajtjen e asaj \u00e7ka pata b\u00ebr\u00eb. Gjykimi i zem\u00ebrgurt\u00eb supozon gabimisht se veprimi \u00ebsht\u00eb di\u00e7ka e mbaruar, q\u00eb prehet aty plot\u00ebsisht i formuar, si objekt i mundsh\u00ebm p\u00ebr t\u2019u vler\u00ebsuar pavar\u00ebsisht se \u00e7far\u00eb b\u00ebhet m\u00eb von\u00eb… roli i nj\u00eb ngjarjeje t\u00eb dh\u00ebn\u00eb n\u00eb planin evolues varet nga \u00e7far\u00eb tjet\u00ebr ndodh.\u201d (The Spirit of Trust<\/em>, f. 602)<\/span><\/p><\/blockquote>

N\u00eb nivelin e fakteve t\u00eb menj\u00ebhershme, gj\u00ebrat jan\u00eb ato q\u00eb jan\u00eb. N\u00eb holokaust vdiq\u00ebn miliona. Asgj\u00eb nuk mund ta ndryshoj\u00eb prapaveprimthi at\u00eb. E shkuara mund t\u00eb ndryshohet vet\u00ebm n\u00eb nivelin e nd\u00ebrmjet\u00ebsimit simbolik<\/em> \u2013 \u00e7\u2019kuptim ka p\u00ebr njer\u00ebzit q\u00eb mendojn\u00eb p\u00ebr t\u00eb. Por k\u00ebtu<\/em> gj\u00ebrat nd\u00ebrlikohen. \u00c7\u2019t\u00eb themi p\u00ebr rastin q\u00eb evokohet nga vet\u00eb Hegeli, n\u00eb t\u00eb cilin nj\u00eb agjent vepron me synim t\u00eb mir\u00eb nd\u00ebr mend, por pasojat e paparashikueshme jan\u00eb katastrofike? Si funksionon falja rikujtuese k\u00ebtu? A mundet gjykat\u00ebsi t\u00eb ngrej\u00eb nj\u00eb falje t\u00eb pjesshme<\/em> duke v\u00ebrtetuar se pasoja m\u00eb e gjasshme<\/em> do t\u00eb kishte qen\u00eb e pad\u00ebmshme dhe se katastrofa vinte n\u00eb saj\u00eb t\u00eb aksidenteve t\u00eb paparashikueshme? Dhe, po sikur t\u00eb paraqesim nj\u00eb nivel t\u00eb tret\u00eb mbi dualitetin e intencionit tim subjektiv<\/em> n\u00eb kryerjen e nj\u00eb akti dhe rezultatit aktual<\/em> t\u00eb veprimit tim \u2013 motivacione t\u00eb pavet\u00ebdijshme<\/em>? Ky nivel i tret\u00eb nuk duhet n\u00eb asnj\u00eb m\u00ebnyr\u00eb t\u00eb kufizohet n\u00eb konsiderat\u00ebn e motiveve t\u00eb ul\u00ebta si e v\u00ebrteta e fshehur e motiveve t\u00eb fisme e t\u00eb rr\u00ebfyera publikisht \u2013 p\u00ebr shembull, kur nj\u00eb person q\u00eb pretendon se kryen nj\u00eb veprim prej nj\u00eb ndjesie t\u00eb detyr\u00ebs por n\u00eb fakt motivohet nga hakmarrja \u2013 sepse [ky nivel] p\u00ebrfshin edhe rastin e kund\u00ebrt \u2013 p\u00ebr shembull, edhe pse mendoja se veprova prej ndonj\u00eb tendence private patologjike, m\u00eb motivoi n\u00eb fakt nj\u00eb ndjenj\u00eb m\u00eb e thell\u00eb e drejt\u00ebsis\u00eb.<\/span><\/p>

N\u00ebse pranojm\u00eb se dometh\u00ebnia aktuale e veprimit \u00ebsht\u00eb ajo q\u00eb \u201cdo t\u00eb ket\u00eb qen\u00eb\u201d, prekim k\u00ebtu nj\u00eb nerv paradoksal t\u00eb moralitetit, i cili u pag\u00ebzua nga Bernard Williams si \u201cfat moral\u201d (Moral Luck<\/em>, 1981). Williams evokon rastin e piktorit Gaugin, i cili la gruan dhe f\u00ebmij\u00ebt dhe u shp\u00ebrngul n\u00eb Tahiti n\u00eb m\u00ebnyr\u00eb q\u00eb t\u00eb zhvilloj\u00eb gjenin\u00eb e tij artistike. A qe i justifikuar moralisht n\u00eb k\u00ebt\u00eb q\u00eb b\u00ebri, apo jo? P\u00ebrgjigjja e Williams-it \u00ebsht\u00eb se mund t\u2019i japim p\u00ebrgjigje k\u00ebsaj pyetjeje vet\u00ebm n\u00eb retrospekt<\/em>, vet\u00ebm pasi t\u00eb m\u00ebsojm\u00eb rezultatin e vendimit t\u00eb tij t\u00eb rreziksh\u00ebm: A u shnd\u00ebrrua ai n\u00eb nj\u00eb artist gjenial, apo jo?<\/span><\/p>

Sakt\u00ebsisht e nj\u00ebjta gj\u00eb vlen p\u00ebr Immanuel Kantin sa i p\u00ebrket statusit legal t\u00eb rebelimit: parashtresa, \u201cAjo \u00e7far\u00eb po b\u00ebjn\u00eb rebel\u00ebt \u00ebsht\u00eb krim q\u00eb meriton t\u00eb d\u00ebnohet\u201d \u00ebsht\u00eb e v\u00ebrtet\u00eb n\u00ebse shqiptohet kur rebelimi ende po ndodh; por pasi rebelimi fiton dhe themelon nj\u00eb rend t\u00eb ri legal, ky pohim rreth statusit legal t\u00eb t\u00eb nj\u00ebjtit akt, tani t\u00eb shkuar, nuk vlen m\u00eb.<\/span>
N\u00eb vijim \u00ebsht\u00eb p\u00ebrgjigjja e Kantit ndaj pyetjes, \u201cA \u00ebsht\u00eb rebelimi mjet legjitim p\u00ebr t\u2019u p\u00ebrdorur nga nj\u00eb popull q\u00eb t\u00eb heq\u00eb zgjedh\u00ebn e nj\u00eb tirani t\u00eb pandehur?\u201d.<\/span><\/p>

\u201c[A]snj\u00eb padrejt\u00ebsi nuk i ndodh tiranit kur ai shkarkohet. Nuk mund t\u00eb ket\u00eb dyshime n\u00eb k\u00ebt\u00eb pik\u00eb. Sidoqoft\u00eb, \u00ebsht\u00eb maksimalisht ilegjitime q\u00eb subjektet t\u00eb k\u00ebrkojn\u00eb t\u00eb drejtat e tyre n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb. N\u00ebse ata d\u00ebshtojn\u00eb n\u00eb p\u00ebrpjekjen e tyre dhe pastaj p\u00ebsojn\u00eb nd\u00ebshkime maksimale, nuk mund t\u00eb ankohen p\u00ebr padrejt\u00ebsi sikurse as tirani nuk mundej n\u00ebse ata do t\u2019ia kishin dal\u00eb…\u201d (Perpetual Peace, 1795 f. 4)<\/span><\/p><\/blockquote>

A nuk po jep Kanti k\u00ebtu variantin e tij t\u00eb \u201cfatit moral\u201d ose, m\u00eb sakt\u00eb, t\u00eb \u201cfatit legal\u201d? Statusi legal i nj\u00eb rebelimi vendoset prapaveprimthi: n\u00ebqoft\u00ebse nj\u00eb rebelim ia del dhe themelon nj\u00eb rend t\u00eb ri legal, at\u00ebher\u00eb sjell n\u00eb jet\u00eb vet\u00eb rrethin e vet vicioz: i flak n\u00eb boshll\u00ebk vet\u00eb zanafillat e veta ilegale teksa performon paradoksin e themelimit retroaktiv t\u00eb vetvetes. Kanti e pohon k\u00ebt\u00eb paradoks edhe m\u00eb qart\u00eb nja dy faqe m\u00eb her\u00ebt kur shkruan: \u201cN\u00ebqoft\u00ebse nj\u00eb revolucion i dhunsh\u00ebm, q\u00eb u mbrujt nga nj\u00eb kushtetut\u00eb e keqe, paraqet me mjete ilegale nj\u00eb kushtetut\u00eb m\u00eb legale, t\u00eb \u00e7ohej s\u00ebrish populli pas n\u00eb kushtetut\u00ebn e m\u00ebparshme nuk do t\u00eb ishte e lejuar; por, p\u00ebr aq sa zgjat revolucioni, \u00e7do person i cili hapur ose fshehurazi mori pjes\u00eb n\u00eb t\u00eb do t\u00eb kishte p\u00ebsuar me t\u00eb drejt\u00eb d\u00ebnimin q\u00eb u ka hije atyre q\u00eb rebelohen.\u201d S\u2019ka si t\u00eb ishte m\u00eb i qart\u00eb: statusi legal i t\u00eb nj\u00ebjtit veprim ndryshon me koh\u00ebn dhe ajo \u00e7ka \u00ebsht\u00eb krim i d\u00ebnuesh\u00ebm p\u00ebr aq sa vazhdon rebelimi shnd\u00ebrrohet, pas themelimit t\u00eb nj\u00eb rendi i ri legal, n\u00eb t\u00eb kund\u00ebrt\u00ebn. M\u00eb sakt\u00eb, krimi thjesht zhduket, si nd\u00ebrmjet\u00ebsues q\u00eb venitet e q\u00eb prapaveprimthi shuan veten n\u00eb rezultatin e tij.<\/span><\/p>

Interpretime t\u00eb tilla prapavepruese ndodhin mjaft shpesh n\u00eb p\u00ebrmas\u00ebn e rendit simbolik.1<\/sup> Kur them ose b\u00ebj di\u00e7ka, fjal\u00ebt dhe veprimet e mia nuk shprehin kurr\u00eb thjesht \u00e7ka kisha nd\u00ebrmend. N\u00eb vend t\u00eb k\u00ebsaj, kuptimi i tyre vendoset prapaveprimthi, p\u00ebrmes trup\u00ebzimit n\u00eb Tjetrin e madh. Tregimi i Italo Calvino-s, \u201cNj\u00eb dit\u00eb e bukur marsi\u201d (1993) p\u00ebrqendrohet n\u00eb pasojat e paparamenduara t\u00eb aktit t\u00eb vrasjes s\u00eb Jul Cezarit. Nd\u00ebrkoh\u00eb q\u00eb konspirator\u00ebt desh\u00ebn t\u00eb vrisnin nj\u00eb tiran dhe k\u00ebsisoj t\u00eb p\u00ebrt\u00ebrinin lavdin\u00eb republikane t\u00eb Rom\u00ebs, veprimi i tyre shfuqizon vet\u00eb kushtet q\u00eb mbartnin kuptimin e synuar. Si\u00e7 shkruan Molly Rothenberg, \u201cVet\u00eb bota ku kishte kuptim t\u00eb hiqje qafe Cezarin gjithashtu venitet me ato goditje t\u00eb thik\u00ebs \u2013 jo pse Cezari e mbante at\u00eb bot\u00eb t\u00eb lidhur bashk\u00eb, por p\u00ebr shkak se vras\u00ebsit nuk mund t\u00eb parashihnin se veprimi i tyre do t\u00eb transformonte edhe vet\u00eb m\u00ebnyr\u00ebn si do t\u00eb gjykohej veprimi. Ata nuk mund t\u00eb njehsonin historicitetin e veprimit t\u00eb tyre: as ata as ndokush tjet\u00ebr nuk mundej t\u00eb parashikonte apo kontrollonte si e ardhmja do ta interpretoj\u00eb vrasjen. Me fjal\u00eb t\u00eb tjera, do mund t\u00eb thonim se thjesht nuk ekzistonte asnj\u00eb m\u00ebnyr\u00eb q\u00eb ata t\u00eb merrnin parasysh e n\u00eb llogari [paraprakisht] \u201cefektin prapashkues\u201d t\u00eb interpretimeve t\u00eb ardhshme\u201d (The Excessive Subject<\/em>, 2010, f. 7).<\/span><\/p>

Le t\u00eb marrim nj\u00eb shembull t\u00eb skajsh\u00ebm t\u00eb nj\u00eb \u201cfaljeje rikujtuese\u201d (jo aq shum\u00eb n\u00eb aspektin e faljes sesa me atribuim prapaveprues t\u00eb p\u00ebrgjegj\u00ebsis\u00eb dhe fajit). Dikush do t\u00eb mund t\u00eb v\u00ebrente me kthjellt\u00ebsi se shumica e seksit \u2013 deri af\u00ebrsisht n\u00eb periudh\u00ebn e fillimit, madje t\u00eb gjysm\u00ebs s\u00eb shekullit t\u00eb nj\u00ebzet\u00eb \u2013 do t\u00eb llogaritej si p\u00ebrdhunim me standardet e sotme; dhe do t\u00eb konstantonte se kjo \u00ebsht\u00eb nj\u00eb shenj\u00eb e fort\u00eb e nj\u00ebfar\u00eb progresi…<\/span><\/p>

\u00c7far\u00eb hasim k\u00ebtu \u00ebsht\u00eb tipari ky\u00e7 i Simbolikes: paraqet \u201c\u00e7elnaj\u00ebn\u201d ose \u201chapjen\u201d fundamentale q\u00eb Simbolikja fut n\u00eb realitet. Me fjal\u00eb t\u00eb tjera, pasi takojm\u00eb Simboliken, nuk \u00ebsht\u00eb se gj\u00ebrat thjesht jan\u00eb<\/em>, ato \u201cdo t\u00eb ken\u00eb qen\u00eb\u201d: ato si t\u00eb thuash marrin hua pjes\u00eb t\u00eb qenies s\u00eb tyre nga e ardhmja. Ky \u00e7qend\u00ebrzim paraqet nj\u00eb kontingjenc\u00eb t\u00eb pareduktueshme. Nuk ka ndonj\u00eb teleologji m\u00eb t\u00eb thell\u00eb q\u00eb l\u00ebvron k\u00ebtu, e as ndonj\u00eb pushtet sekret q\u00eb garanton rezultatin e lumtur.<\/span><\/p>

N\u00eb saje t\u00eb dijes q\u00eb ka p\u00ebr Hegelin, Brandomit i duhet ta pranoj\u00eb k\u00ebt\u00eb aspekt retrospektiv t\u00eb natyr\u00ebs s\u00eb progresit historik: \u201cProgresi \u00ebsht\u00eb prapashikimthi i domosdosh\u00ebm. Nuk \u00ebsht\u00eb rasti q\u00eb nj\u00eb stad i dh\u00ebn\u00eb nuk do mund t\u00eb kishte evoluuar n\u00eb asnj\u00eb m\u00ebnyr\u00eb tjet\u00ebr p\u00ebrpos prodhimit t\u00eb asaj q\u00eb shfaqet si pasuesi i tij. N\u00eb vend t\u00eb k\u00ebsaj, ky pasues (dhe tek e fundit, konceptimi kulmues, ngadh\u00ebnjyes \u2013 deri tani \u2013 p\u00ebrfundimtar) nuk do t\u00eb mund t\u00eb kishte lindur p\u00ebrve\u00e7se si nj\u00eb shtjellim prej t\u00eb m\u00ebhershm\u00ebve. Domosdoshm\u00ebria \u00ebsht\u00eb gjithnj\u00eb n\u00eb retrospekt te Hegeli: Huti i Minerv\u00ebs fluturon n\u00eb muzg\u201d (f. 608). Deri k\u00ebtu n\u00eb rregull. Por Brandomi vazhdon, \u201cPasazhi mbyllet me shprehjen e besimit nga ana e Hegelit: thirrja e tij p\u00ebr brezin e ardhsh\u00ebm q\u00eb t\u00eb b\u00ebj\u00eb p\u00ebr koh\u00ebn e vet at\u00eb q\u00eb ai b\u00ebri p\u00ebr t\u00eb tij\u00ebn: t\u00eb marrin stafet\u00ebn e pun\u00ebve t\u00eb faljes rikujtuese me an\u00eb t\u00eb shkoqitjes dhe shpjegimit q\u00eb thurin histori racionale.\u201d<\/span><\/p>

Mua m\u00eb duket se ky k\u00ebrcim n\u00eb t\u00eb ardhmen, ky besim n\u00eb paravajtje, \u00ebsht\u00eb totalisht i pap\u00ebrligjur dhe n\u00eb mosp\u00ebrputhje me q\u00ebndrimin themelor metafizik t\u00eb Hegelit. Pse? Sepse implikon nj\u00eb hendek midis dy nivelesh: midis mendimit aktual t\u00eb Hegelit (i kufizuar n\u00eb dijen e koh\u00ebs s\u00eb tij; q\u00eb lyen gri mbi gri) dhe nj\u00eb pik\u00ebpamjeje q\u00eb e lokalizon mendimin e Hegelit n\u00eb nj\u00eb seri progresive \u2013 q\u00eb Brandomi e stilizon si \u201ccik\u00ebl mir\u00ebnjoh\u00ebs rr\u00ebfimi, besimi dhe faljeje rikujtuese, t\u00eb pasuar nga rr\u00ebfimi i pap\u00ebrshtatshm\u00ebris\u00eb s\u00eb asaj faljeje dhe besimi n\u00eb falje pasuese t\u00eb [edhe] k\u00ebtij d\u00ebshtimi\u201d (f. 610). Dhe \u00e7far\u00eb Hegeli b\u00ebri p\u00ebr t\u00eb gjith\u00eb t\u00eb shkuar\u00ebn e tij deri n\u00eb at\u00eb koh\u00eb (e \u201crikujtoi\u201d at\u00eb n\u00eb nj\u00eb totalitet racional), Brandomi vet\u00eb p\u00ebrpiqet ta b\u00ebj\u00eb kundrejt Hegelit (duke e parafrazuar mendimin e tij n\u00eb terma bashk\u00ebkohor\u00eb, etj); dhe i fton lexuesit e tij t\u00eb ardhsh\u00ebm t\u00eb b\u00ebjn\u00eb t\u00eb nj\u00ebjt\u00ebn gj\u00eb me vepr\u00ebn e tij. Jemi prap\u00eb tek ajo q\u00eb Hegeli e quante \u201cpafund\u00ebsi kallpe\u201d ose \u201ce rrem\u00eb\u201d 2<\/sup>.<\/span><\/p>

Ka edhe nj\u00eb aspekt tjet\u00ebr n\u00eb k\u00ebt\u00eb inkonsistenc\u00eb. N\u00ebse domosdoshm\u00ebria historike \u00ebsht\u00eb gjithnj\u00eb retrospektive, \u00e7far\u00eb e legjitimon Brandomin ta lexoj\u00eb iden\u00eb e Hegelit t\u00eb t\u00eb Diturit Absolut si di\u00e7ka q\u00eb shkon mjaft p\u00ebrtej \u201clyerjes gri mbi gri\u201d dhe q\u00eb na b\u00ebn me gisht drejt nj\u00eb ardhm\u00ebrie sociale t\u00eb emancipuar p\u00ebrtej antagonizmave t\u00eb modernitetit t\u00eb t\u00ebhuaj\u00ebsuar \u2013 drejt asaj q\u00eb Brandomi e quan \u201cFaza e Tret\u00eb\u201d? Ai thot\u00eb, \u201cAspirata mahnit\u00ebse e Hegelit \u00ebsht\u00eb … t\u00eb na udh\u00ebzoj\u00eb drejt nj\u00eb epoke t\u00eb re t\u00eb Geist<\/em>-it, struktura normative e s\u00eb cil\u00ebs \u00ebsht\u00eb po aq p\u00ebrmir\u00ebsim mbi modernen sa modernja qe mbi tradicionalen\u201d (f. 614). Por a nuk do t\u00eb ishte l\u00ebvizja e posa\u00e7me hegeliane n\u00eb t\u00eb kund\u00ebrt pik\u00ebrisht p\u00ebr me l\u00ebn\u00eb t\u00eb \u00e7elur hap\u00ebsir\u00ebn p\u00ebr t\u00eb kuptuarin n\u00eb prapaveprim<\/em> q\u00eb kjo e ardhme [m\u00eb] e ndritur, kjo Faz\u00eb e Tret\u00eb, sjell n\u00eb jet\u00eb antagonizma dhe forma dhune t\u00eb reja dhe t\u00eb paparashikueshme? M\u00eb tutje, po sikur t\u00eb duhet q\u00eb t\u00eb na falin p\u00ebr pik\u00ebrisht k\u00ebt\u00eb<\/em> \u2013 p\u00ebr shpres\u00ebn iluzore q\u00eb ne mundemi t\u00eb b\u00ebjm\u00eb m\u00eb shum\u00eb se ve\u00e7se t\u00eb \u201clyejm\u00eb gri mbi gri\u201d dhe n\u00eb vend t\u00eb k\u00ebsaj t\u00eb p\u00ebrvijojm\u00eb konturet baz\u00eb t\u00eb nj\u00eb epoke t\u00eb re t\u00eb ardhshme me emancipim t\u00eb plot\u00eb ku progresi do vazhdoj\u00eb? A nuk do t\u00eb ishte shum\u00eb m\u00eb shum\u00eb n\u00eb frym\u00ebn e Hegelit t\u00eb presupozohet se edhe kjo faz\u00eb do t\u00eb shkoj\u00eb tmerr\u00ebsisht p\u00ebr keq, si\u00e7 ndodhi me fashizmin, stalinizmin e k\u00ebshtu me radh\u00eb? P\u00ebr shembull, nuk mjafton t\u00eb luhet loja e zakont\u00eb q\u00eb vizioni i fis\u00ebm i Marksit u keqp\u00ebrdor dhe se ai nuk duhet t\u00eb mbahet p\u00ebrgjegj\u00ebs p\u00ebr k\u00ebt\u00eb keqp\u00ebrdorim. N\u00eb vend t\u00eb k\u00ebsaj, ajo p\u00ebr t\u00eb cil\u00ebn Marksi ka nevoj\u00eb t\u00eb \u201cfalet\u201d, \u00ebsht\u00eb se ai mbeti i verb\u00ebr ndaj m\u00ebnyr\u00ebs si vizioni i tij i Komunizmit do t\u00eb mund t\u00eb frym\u00ebzonte forma t\u00eb reja t\u00eb shtypjes dhe terrorit.<\/span><\/p>

P\u00ebrfundim<\/strong><\/span>
Pra, p\u00ebr ta p\u00ebrmbyllur: a nuk duhet ta kthejm\u00eb kok\u00ebposht\u00eb motivin e \u201cfrym\u00ebs s\u00eb besimit\u201d t\u00eb Brandomit? A nuk \u00ebsht\u00eb tipari m\u00eb i thell\u00eb i qasjes s\u00eb v\u00ebrtet\u00eb hegeliane nj\u00eb frym\u00eb mosbesimi<\/em>? Pra, aksioma baz\u00eb e Hegelit nuk \u00ebsht\u00eb premisa holistike teleologjike q\u00eb, sado e tmerrshme t\u00eb jet\u00eb nj\u00eb ngjarje, n\u00eb fund do t\u00eb dal\u00eb se kontribuon n\u00eb harmonin\u00eb e p\u00ebrgjithshme t\u00eb bot\u00ebs dhe historis\u00eb. N\u00eb vend t\u00eb k\u00ebsaj, aksioma e tij \u00ebsht\u00eb se sado q\u00eb t\u00eb jet\u00eb e mir\u00ebplanifikuar dhe dashamir\u00ebse nj\u00eb ide apo nj\u00eb projekt, ajo n\u00eb nj\u00ebfar\u00eb m\u00ebnyre do t\u00eb shkoj\u00eb keq<\/em>: komuniteti organik grek i polis<\/em>-it kthehet n\u00eb luft\u00eb brenda sojit; besnik\u00ebria mesjetare q\u00eb ngrihej mbi nderin kthehet n\u00eb lajka boshe; orvatja revolucionare p\u00ebr liri universale kthehet n\u00eb terror. Argumenti i Hegelit nuk \u00ebsht\u00eb se kjo kthes\u00eb p\u00ebr keq do t\u00eb mund t\u00eb shmangej \u2013 t\u00eb thonim, ah si do t\u00eb parandalohej derdhja e gjakut sikur revolucionar\u00ebt francez\u00eb t\u00eb ishin p\u00ebrmbajtur e t\u00eb realizonin lirin\u00eb konkrete p\u00ebr disa sfera n\u00eb vend se t\u00eb p\u00ebrpiqeshin t\u00eb realizonin lirin\u00eb abstrakte dhe barazin\u00eb p\u00ebr t\u00eb gjith\u00eb. N\u00eb vend t\u00eb k\u00ebsaj, ne duhet t\u00eb pranojm\u00eb se nuk ka rrug\u00eb q\u00eb t\u00eb \u00e7on drejtp\u00ebrdrejt\u00eb n\u00eb liri konkrete; se \u201cpajtimi\u201d yn\u00eb q\u00ebndron n\u00eb faktin se ne i dor\u00ebzohemi k\u00ebrc\u00ebnimit t\u00eb p\u00ebrhersh\u00ebm t\u00eb shkat\u00ebrrimit q\u00eb \u00ebsht\u00eb kusht p\u00ebr lirin\u00eb ton\u00eb.<\/span><\/p>

Vizioni i Hegelit p\u00ebr shtetin \u00ebsht\u00eb ai i nj\u00eb rendi hierarkik sferash q\u00eb mbahen bashk\u00eb nga nj\u00eb k\u00ebrc\u00ebnim i p\u00ebrhersh\u00ebm i luft\u00ebs. Pra, p\u00ebrse t\u00eb mos marrim n\u00eb konsiderat\u00eb nj\u00eb p\u00ebrparim q\u00eb shkon m\u00eb tutje se kaq \u2013 drejt nj\u00eb demokracie liberale post-hegeliane<\/em>? \u00cbsht\u00eb e leht\u00eb t\u00eb imagjinojm\u00eb gazmendjen me t\u00eb cil\u00ebn Hegeli do t\u00eb kishte analizuar se si nj\u00eb shoq\u00ebri liberale \u00e7on n\u00eb fashiz\u00ebm, apo se si nj\u00eb projekt radikal emancipues p\u00ebrfundon n\u00eb staliniz\u00ebm. Do t\u00eb kishte qen\u00eb po ashtu e leht\u00eb p\u00ebr Hegelin t\u00eb vinte n\u00eb pah se si bat\u00ebrdia e pashoq e Luft\u00ebs s\u00eb Madhe [Lufta e Par\u00eb Bot\u00ebrore p\u00ebrpara se t\u00eb ndodhte e Dyta] doli si e v\u00ebrteta e progresit gradual paq\u00ebsor t\u00eb shekullit t\u00eb n\u00ebnt\u00ebmb\u00ebdhjet\u00eb. KJO, de, \u00ebsht\u00eb sot detyra e neve hegelian\u00ebve.<\/span>
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[1]<\/a> Tjetri i madh dhe rendi simbolik jan\u00eb koncepte t\u00eb nd\u00ebrlidhura e t\u00eb zhvilluara nga psikoanalisiti francez Jacques Lacan. Tjetri i madh p\u00ebrshenjon nj\u00eb tjet\u00ebri radikale, nj\u00eb tjet\u00ebri q\u00eb tejkalon tjet\u00ebrin\u00eb iluzore t\u00eb imagjinares sepse nuk mund t\u00eb asimilohet p\u00ebrmes identifikimit. Lacan-i e barazon Tjetrin e madh me gjuh\u00ebn dhe ligjin dhe k\u00ebshtu Tjetri i madh brendashkruhet n\u00eb rendin simbolik. [Sh\u00ebn i p\u00ebrkth.]<\/span>
[2]<\/a> Hegeli p\u00ebrdor konceptin e pafund\u00ebsis\u00eb kallpe ose t\u00eb rrem\u00eb\u00a0 p\u00ebr t\u00eb p\u00ebrshenjuar at\u00eb tipar t\u00eb fund\u00ebsis\u00eb \u2013 ose t\u00eb l\u00ebvizjes s\u00eb mendimit t\u00eb fund\u00ebm \u2013 q\u00eb pandeh se n\u00eb p\u00ebrs\u00ebritjen e vet \u00ebsht\u00eb i pafund\u00ebm nd\u00ebrkoh\u00eb q\u00eb ve\u00e7se riprodhon pa risi t\u00eb nj\u00ebjt\u00ebn struktur\u00eb t\u00eb kufizuar t\u00eb vetvetes. \u201cN\u00eb vet\u00eb aktin e mbajtjes t\u00eb pafund\u00ebsis\u00eb t\u00eb kulluar dhe larg prej t\u00eb fundmes, pafundmja ve\u00e7se b\u00ebhet e fundme.\u201d (Hegel, Shkenca e Logjik\u00ebs<\/em>, seksioni mbi pafund\u00ebsin\u00eb n\u00eb Doktrin\u00ebn e qenies<\/em>.) [Sh\u00ebnim 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\t\t<\/div>\n\t\t","protected":false},"excerpt":{"rendered":"

P\u00ebrkthim| Genc Shehu| 29.01.2021| nyje.al\u00a0 Teksti i m\u00ebposht\u00ebm \u00ebsht\u00eb marr\u00eb nga philosophynow.org shkruar nga Slavoj Zizek si recens\u00eb e botimit t\u00eb vitit 2019 t\u00eb vepr\u00ebs s\u00eb filozofit amerikan Robert Brandom, \u201cThe Spirit of Trust\u201d. Vepra e Brandom \u00ebsht\u00eb nj\u00eb rilexim p\u00ebr situat\u00ebn aktuale bot\u00ebrore i vepr\u00ebs emblematike \u201cFenomenologjia e Frym\u00ebs\u201d nga filozofi klasik gjerman G. W. F Hegel. Brandom b\u00ebn pjes\u00eb n\u00eb nj\u00eb linj\u00eb interpretuesish bashk\u00ebkohor t\u00eb Hegelit, t\u00eb njohur si Shkolla e Pitsburgut, e cila tenton ta integroj\u00eb Hegelin brenda nj\u00eb bot\u00ebkuptimi liberal dhe ta rikuperoj\u00eb at\u00eb nga nj\u00eb trash\u00ebgimi interpretimesh radikalisht t\u00eb majta e t\u00eb djathta p\u00ebrgjat\u00eb shek. XX. Nj\u00eb autor tjet\u00ebr pjes\u00eb e k\u00ebsaj linje \u00ebsht\u00eb Robert Pippin, nj\u00eb tekst t\u00eb tijin rilexues t\u00eb nj\u00eb vepre tjet\u00ebr t\u00eb Hegelit e kemi botuar m\u00eb par\u00eb te nyje.al. Slavoj Zizek nga ana tjet\u00ebr b\u00ebn pjes\u00eb te ata hegelian\u00eb bashk\u00ebkohore t\u00eb cil\u00ebt e cil\u00ebsojn\u00eb hap falls leximin e tij liberal duke pohuar se filozofi gjerman mund t\u00eb interpretohet si\u00e7 duhet dhe na ndihmon n\u00eb leximin e gjendjes aktuale bot\u00ebrore nga nj\u00eb k\u00ebnd m\u00eb subversiv. Ky debat mes k\u00ebtyre dy autor\u00ebve p\u00ebrb\u00ebn nj\u00eb nga debatet m\u00eb t\u00eb r\u00ebnd\u00ebsishme t\u00eb filozofis\u00eb n\u00eb dit\u00ebt e sotme dhe p\u00ebr k\u00ebt\u00eb arsye kemi vendosur ta botojm\u00eb n\u00eb mediumin ton\u00eb. Mendojm\u00eb se ky tekst e reflekton m\u00eb s\u00eb miri k\u00ebt\u00eb debat brenda filozofis\u00eb mbi fatin e bot\u00ebs. Fotografi nga Nils Johan Gabrielsen Pjesa II Lak\u00ebrimi i s\u00eb shkuar\u00ebsFalja rikujtuese mbetet nocion ambig. N\u00eb sfer\u00ebn etike mund t\u00eb lexohet si \u201cp\u00ebrpjekje p\u00ebr t\u00eb kuptuar \u00e7far\u00eb na shfaqet si e lig\u00eb\u201d \u2013 pra, rind\u00ebrtimi i nj\u00eb motivi pozitiv t\u00eb fshehur i cili \u00ebsht\u00eb shprehur n\u00eb nj\u00eb m\u00ebnyr\u00eb perverse. Sidoqoft\u00eb, prapaveprimi n\u00ebnkupton nj\u00eb p\u00ebrmas\u00eb shum\u00eb m\u00eb radikale t\u00eb kontingjenc\u00ebs: se gj\u00ebrat nuk jan\u00eb \u00e7far\u00eb jan\u00eb, ato jan\u00eb \u00e7far\u00eb \u201cdo t\u00eb ken\u00eb qen\u00eb\u201d. E v\u00ebrteta e tyre p\u00ebrcaktohet pasi ato t\u00eb ken\u00eb ndodhur: \u201cFalja praktike konkrete ka t\u00eb b\u00ebj\u00eb me b\u00ebrjen e disa gj\u00ebrave [me synim] p\u00ebr t\u00eb ndryshuar \u00e7ka do t\u00eb dalin t\u00eb jen\u00eb pasojat e aktit. P\u00ebr shembull, ne do mund t\u2019i zinim bes\u00eb pasardh\u00ebsve tan\u00eb q\u00eb ata do ta sjellin situat\u00ebn n\u00eb m\u00ebnyr\u00eb t\u00eb atill\u00eb q\u00eb informacioni q\u00eb dham\u00eb padashje, sakrifica jon\u00eb, ose vendimi p\u00ebr t\u00eb vajtur n\u00eb luft\u00eb, t\u2019ia ken\u00eb vlejtur, n\u00eb saje t\u00eb \u00e7far\u00eb ato soll\u00ebn tek e fundit \u2013 n\u00eb saje t\u00eb \u00e7far\u00eb u b\u00eb me to n\u00eb [m\u00ebnyr\u00ebn] si ndryshon m\u00eb pas vet\u00eb m\u00ebnyra si b\u00ebhen gj\u00ebrat. Di\u00e7ka q\u00eb kam b\u00ebr\u00eb nuk duhet trajtuar si gabim a krim, si\u00e7 b\u00ebn gjykat\u00ebsi zem\u00ebrgur, sepse ende nuk \u00ebsht\u00eb marr\u00eb vesh se \u00e7far\u00eb kam b\u00ebr\u00eb. Veprime pasuese nga t\u00eb tjer\u00eb mund t\u00eb ndikojn\u00eb n\u00eb pasojat e tij dhe k\u00ebshtu n\u00eb p\u00ebrmbajtjen e asaj \u00e7ka pata b\u00ebr\u00eb. Gjykimi i zem\u00ebrgurt\u00eb supozon gabimisht se veprimi \u00ebsht\u00eb di\u00e7ka e mbaruar, q\u00eb prehet aty plot\u00ebsisht i formuar, si objekt i mundsh\u00ebm p\u00ebr t\u2019u vler\u00ebsuar pavar\u00ebsisht se \u00e7far\u00eb b\u00ebhet m\u00eb von\u00eb… roli i nj\u00eb ngjarjeje t\u00eb dh\u00ebn\u00eb n\u00eb planin evolues varet nga \u00e7far\u00eb tjet\u00ebr ndodh.\u201d (The Spirit of Trust, f. 602) N\u00eb nivelin e fakteve t\u00eb menj\u00ebhershme, gj\u00ebrat jan\u00eb ato q\u00eb jan\u00eb. N\u00eb holokaust vdiq\u00ebn miliona. Asgj\u00eb nuk mund ta ndryshoj\u00eb prapaveprimthi at\u00eb. E shkuara mund t\u00eb ndryshohet vet\u00ebm n\u00eb nivelin e nd\u00ebrmjet\u00ebsimit simbolik \u2013 \u00e7\u2019kuptim ka p\u00ebr njer\u00ebzit q\u00eb mendojn\u00eb p\u00ebr t\u00eb. Por k\u00ebtu gj\u00ebrat nd\u00ebrlikohen. \u00c7\u2019t\u00eb themi p\u00ebr rastin q\u00eb evokohet nga vet\u00eb Hegeli, n\u00eb t\u00eb cilin nj\u00eb agjent vepron me synim t\u00eb mir\u00eb nd\u00ebr mend, por pasojat e paparashikueshme jan\u00eb katastrofike? Si funksionon falja rikujtuese k\u00ebtu? A mundet gjykat\u00ebsi t\u00eb ngrej\u00eb nj\u00eb falje t\u00eb pjesshme duke v\u00ebrtetuar se pasoja m\u00eb e gjasshme do t\u00eb kishte qen\u00eb e pad\u00ebmshme dhe se katastrofa vinte n\u00eb saj\u00eb t\u00eb aksidenteve t\u00eb paparashikueshme? Dhe, po sikur t\u00eb paraqesim nj\u00eb nivel t\u00eb tret\u00eb mbi dualitetin e intencionit tim subjektiv n\u00eb kryerjen e nj\u00eb akti dhe rezultatit aktual t\u00eb veprimit tim \u2013 motivacione t\u00eb pavet\u00ebdijshme? Ky nivel i tret\u00eb nuk duhet n\u00eb asnj\u00eb m\u00ebnyr\u00eb t\u00eb kufizohet n\u00eb konsiderat\u00ebn e motiveve t\u00eb ul\u00ebta si e v\u00ebrteta e fshehur e motiveve t\u00eb fisme e t\u00eb rr\u00ebfyera publikisht \u2013 p\u00ebr shembull, kur nj\u00eb person q\u00eb pretendon se kryen nj\u00eb veprim prej nj\u00eb ndjesie t\u00eb detyr\u00ebs por n\u00eb fakt motivohet nga hakmarrja \u2013 sepse [ky nivel] p\u00ebrfshin edhe rastin e kund\u00ebrt \u2013 p\u00ebr shembull, edhe pse mendoja se veprova prej ndonj\u00eb tendence private patologjike, m\u00eb motivoi n\u00eb fakt nj\u00eb ndjenj\u00eb m\u00eb e thell\u00eb e drejt\u00ebsis\u00eb. N\u00ebse pranojm\u00eb se dometh\u00ebnia aktuale e veprimit \u00ebsht\u00eb ajo q\u00eb \u201cdo t\u00eb ket\u00eb qen\u00eb\u201d, prekim k\u00ebtu nj\u00eb nerv paradoksal t\u00eb moralitetit, i cili u pag\u00ebzua nga Bernard Williams si \u201cfat moral\u201d (Moral Luck, 1981). Williams evokon rastin e piktorit Gaugin, i cili la gruan dhe f\u00ebmij\u00ebt dhe u shp\u00ebrngul n\u00eb Tahiti n\u00eb m\u00ebnyr\u00eb q\u00eb t\u00eb zhvilloj\u00eb gjenin\u00eb e tij artistike. A qe i justifikuar moralisht n\u00eb k\u00ebt\u00eb q\u00eb b\u00ebri, apo jo? P\u00ebrgjigjja e Williams-it \u00ebsht\u00eb se mund t\u2019i japim p\u00ebrgjigje k\u00ebsaj pyetjeje vet\u00ebm n\u00eb retrospekt, vet\u00ebm pasi t\u00eb m\u00ebsojm\u00eb rezultatin e vendimit t\u00eb tij t\u00eb rreziksh\u00ebm: A u shnd\u00ebrrua ai n\u00eb nj\u00eb artist gjenial, apo jo? Sakt\u00ebsisht e nj\u00ebjta gj\u00eb vlen p\u00ebr Immanuel Kantin sa i p\u00ebrket statusit legal t\u00eb rebelimit: parashtresa, \u201cAjo \u00e7far\u00eb po b\u00ebjn\u00eb rebel\u00ebt \u00ebsht\u00eb krim q\u00eb meriton t\u00eb d\u00ebnohet\u201d \u00ebsht\u00eb e v\u00ebrtet\u00eb n\u00ebse shqiptohet kur rebelimi ende po ndodh; por pasi rebelimi fiton dhe themelon nj\u00eb rend t\u00eb ri legal, ky pohim rreth statusit legal t\u00eb t\u00eb nj\u00ebjtit akt, tani t\u00eb shkuar, nuk vlen m\u00eb.N\u00eb vijim \u00ebsht\u00eb p\u00ebrgjigjja e Kantit ndaj pyetjes, \u201cA \u00ebsht\u00eb rebelimi mjet legjitim p\u00ebr t\u2019u p\u00ebrdorur nga nj\u00eb popull q\u00eb t\u00eb heq\u00eb zgjedh\u00ebn e nj\u00eb tirani t\u00eb pandehur?\u201d. \u201c[A]snj\u00eb padrejt\u00ebsi nuk i ndodh tiranit kur ai shkarkohet. Nuk mund t\u00eb ket\u00eb dyshime n\u00eb k\u00ebt\u00eb pik\u00eb. Sidoqoft\u00eb, \u00ebsht\u00eb maksimalisht ilegjitime q\u00eb subjektet t\u00eb k\u00ebrkojn\u00eb t\u00eb drejtat e tyre n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb. N\u00ebse ata d\u00ebshtojn\u00eb n\u00eb p\u00ebrpjekjen e tyre dhe pastaj p\u00ebsojn\u00eb nd\u00ebshkime maksimale, nuk mund t\u00eb ankohen p\u00ebr padrejt\u00ebsi sikurse as tirani nuk mundej n\u00ebse ata do t\u2019ia kishin dal\u00eb…\u201d (Perpetual Peace, 1795 f. 4) A nuk po jep Kanti k\u00ebtu variantin e tij t\u00eb \u201cfatit moral\u201d ose, m\u00eb sakt\u00eb, t\u00eb \u201cfatit legal\u201d? Statusi legal 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