{"id":21729,"date":"2017-12-22T00:32:06","date_gmt":"2017-12-22T00:32:06","guid":{"rendered":"http:\/\/www.fjala.info\/?p=21729"},"modified":"2017-12-22T00:32:06","modified_gmt":"2017-12-22T00:32:06","slug":"individualizmi-dhe-procesi-i-socializimit-etika-shoqerore-komunitare","status":"publish","type":"post","link":"https:\/\/jehonashqiptare.al\/fjala\/individualizmi-dhe-procesi-i-socializimit-etika-shoqerore-komunitare\/","title":{"rendered":"Individualizmi dhe pro\u00e7esi i socializimit – Etika Shoq\u00ebrore (komunitare)"},"content":{"rendered":"

Shkruan: Marjan Sebaj SOPI<\/strong><\/p>\n

Jeta e njeriut, zhvillohet n\u00eb solidaritet t\u00eb nd\u00ebrsjell\u00ebt \u2013 reciprok<\/em><\/strong><\/p>\n

Tanim\u00eb, besoj se shumica nga ne (apo t\u00eb gjith\u00eb), jemi t\u00eb vetdijsh\u00ebm se njeriu \u00ebsht\u00eb q\u00ebnie shoq\u00ebrore dhe gjithnj\u00eb n\u00eb marr\u00ebdh\u00ebnie me nj\u00ebri \u2013 tjetrin dhe bot\u00ebn q\u00eb e rrethon. Vet fjala shqipe ndoshta edhe ka kuptimin m\u00eb t\u00eb mir\u00eb kundrejt gjuh\u00ebve tjera p\u00ebr t\u00eb treguar vet natyr\u00ebn e njeriut, pra njeriu \u00ebsht\u00eb gjithnj\u00eb apo s\u00eb paku do duhej t\u00eb ishte doemos n\u00eb marr\u00eb + dh\u00ebnie, q\u00eb do t\u00eb thot; jam qenie q\u00eb MARR\u00cb dhe JAP, dmth q\u00ebnie q\u00eb p\u00ebrplot\u00ebson njeri tjetrin me njohuri, vler\u00ebsime etj, pra q\u00ebnie shoq\u00ebrore. Ajo q\u00eb m\u00eb mungon mua e marr\u00eb nga Ti, nga tjer\u00ebt kush, kurse atij q\u00eb i mungon di\u00e7 (q\u00eb gjith\u00ebsesi kjo egziston meq\u00eb njeriu si qenie nuk \u00ebsht\u00eb e p\u00ebrsosur apo apsolute) merr\u00eb nga un\u00eb, nga t\u00eb tjer\u00ebt, v\u00ebrtet\u00eb jap un\u00eb e ai ka n\u00eb disponim. Individualizmi i personit qon edhe n\u00eb vetjaki apo egoiz\u00ebm, nga rrjedhin pastaj shum\u00eb t\u00eb liga apo dob\u00ebsi tjera, me pasoja, meq\u00eb njeriu asesi nuk \u00ebsht\u00eb i krijuar q\u00eb t\u00eb jetoj e veproj i izoluar e vet.<\/p>\n

N\u00eb n\u00eb k\u00ebt\u00eb shkrim timin modest do t\u00eb mundohemi t\u00eb shpjegojm\u00eb gjendjen rreth bot\u00ebkuptimit t\u00eb t\u00eb jetuarit e vepruarit po edhe t\u00eb kuptuarit e veprimit t\u00eb m\u00ebnyr\u00ebs individuale dhe dimensionit social q\u00eb \u00ebsht\u00eb gjith\u00eb e m\u00eb prezent n\u00eb jet\u00ebn ton\u00eb dhe t\u00eb shoq\u00ebris\u00eb njer\u00ebzore si nj\u00eb dom\u00ebsdoshm\u00ebri p\u00ebr arritjen e t\u00eb mir\u00ebs s\u00eb p\u00ebrbashk\u00ebt. <\/p>\n

Historia e jon\u00eb ka l\u00ebn\u00eb t\u00eb kuptohet se e gjith\u00eb jeta dhe veprimtaria jon\u00eb udh\u00ebhiq\u00ebt, rrjedh\u00eb e b\u00ebhet n\u00eb m\u00ebnyr\u00eb individuale si n\u00eb t\u00eb menduarit, bot\u00ebkuptimeve dhe vler\u00ebsimeve. K\u00ebshtuq\u00eb, at\u00ebher\u00eb vetvetiu \u00ebsht\u00eb e kuptueshme se n\u00eb qend\u00ebr t\u00eb \u00e7do gj\u00ebje \u00ebsht\u00eb vet\u00ebm individi; ku gjitha d\u00ebtyrat dhe detyrimet vler\u00ebsoheshin e vler\u00ebsohen individualisht apo n\u00eb m\u00ebnyr\u00eb individuale. Dhe, ky individualiz\u00ebm gjithsesi se ishte shpesh i pranish\u00ebm edhe n\u00eb mendimin teologjik. K\u00ebshtu at\u00ebher\u00eb edhe shp\u00ebtimi kuptohej si nj\u00eb \u00e7\u00ebshtje individuale (shembull, thuhej: \u201cshp\u00ebto shpirtin t\u00ebnd\u201d), kurse Kisha shiqohej si grup apo bashk\u00ebsi e individ\u00ebve t\u00eb shp\u00ebtuar. Po e nj\u00ebjta gj\u00eb q\u00ebndronte apo ishte (\u00ebsht\u00eb) edhe n\u00eb fush\u00ebn morale. Formohet etika individuale e cila ka para vet\u00ebs vet\u00ebm individin e n\u00eb t\u00eb cil\u00ebn ndoshta pak \u00ebsht\u00eb prezente edhe bashk\u00ebsia n\u00eb t\u00eb cil\u00ebn jeton e vepron individi. Dimensioni i etik\u00ebs s\u00eb till\u00eb reduktohej vet\u00ebm n\u00eb lidhje me vet\u00ebn, mjedisin e ngusht\u00eb, dhe m\u00eb t\u00eb af\u00ebrt t\u00eb personit \u2013 individit por me nj\u00eb marr\u00ebdh\u00ebnie shum\u00eb t\u00eb dob\u00ebt apo aspak prezente me (n\u00eb) dimensionin social. <\/p>\n

Me procesin gjith\u00eb e m\u00eb t\u00eb fort\u00eb t\u00eb socializimit, paraqit\u00ebt nevoja e tejkalimit t\u00eb etik\u00ebs s\u00eb till\u00eb individuale, ku njeriu gjithnj\u00eb e m\u00eb shum\u00eb e sheh se si sjelljet, e veprimet e tij t\u00eb caktuara, gjith\u00eb e m\u00eb shum\u00eb shprehen n\u00eb planin e gjer\u00eb t\u00eb bashk\u00ebsis\u00eb. P\u00ebr k\u00ebt\u00eb edhe Kon\u00e7ili i Dyt\u00eb Vatikanas n\u00eb dokumentin e saj mbi \u2018Kish\u00ebn n\u00eb bot\u00ebn bashkohore\u2019 krejt qart\u00eb cek\u00eb nevoj\u00ebn e ngritj\u00ebs mbi etik\u00ebn individuale:<\/p>\n

\u201cTransformimi apo kthesa e thell\u00eb dhe e shpejt\u00eb gjithsesi se k\u00ebrkon urgjentisht q\u00eb askush mos t\u00eb jet\u00eb ai, i cili nuk shiqon n\u00eb rrjedh\u00ebn e gj\u00ebrave dhe shkaku i inertitetit t\u00eb jet\u00eb i k\u00ebnaqur me etik\u00ebn e past\u00ebr individualiste. Detyrimeve ndaj drejt\u00ebsis\u00eb dhe dashuris\u00eb gjithnj\u00eb e m\u00eb shum\u00eb jan\u00eb n\u00eb pajtim q\u00eb n\u00eb at\u00eb m\u00ebnyr\u00eb secili (njeri) sipas mund\u00ebsive t\u00eb tija personale dhe duke u bazuar n\u00eb nevoj\u00ebn e t\u00eb tjetrit i kontribuon me k\u00ebt\u00eb, t\u00eb mir\u00ebs s\u00eb p\u00ebrbashk\u00ebt, k\u00ebshtu q\u00eb me k\u00ebt\u00eb qon apo shpie p\u00ebrpara, avancon dhe ndihmon institucionet private dhe ato publike t\u00eb cilat sh\u00ebrbejn\u00eb n\u00eb p\u00ebrmir\u00ebsimin e kushteve m\u00eb t\u00eb mira jet\u00ebsore t\u00eb njeriut. Mir\u00ebpo, ka edhe njer\u00ebz t\u00eb till\u00eb, th\u00ebn\u00eb t\u00eb v\u00ebrtet\u00ebn, q\u00eb p\u00ebrfaq\u00ebsojn\u00eb gjok\u00ebs hapur dhe bujarisht idet\u00eb, por q\u00eb n\u00eb t\u00eb v\u00ebrtet\u00eb jetojn\u00eb ashtu sikur q\u00eb absolutisht nuk iu intereson p\u00ebr nevojat shoq\u00ebrore. N\u00eb t\u00eb v\u00ebrtet\u00eb, t\u00eb shumt\u00eb jan\u00eb ata n\u00eb disa vende, t\u00eb themi ashtu sikur asgj\u00ebje nuk i p\u00ebrmbahen \u00e7ka i p\u00ebrket ligjeve dhe rendit, rregullave sociale. Poashtu, nuk \u00ebsht\u00eb num\u00ebr i vog\u00ebl i atyre cil\u00ebt ngushtohen apo shqet\u00ebsohen p\u00ebr at\u00eb se i shmang\u00ebn tatimeve t\u00eb justifikuara apo detyrimeve, obligimeve, tjera ndaj shoq\u00ebris\u00eb duke u sh\u00ebrbyer para s\u00eb gjithave me mashtrime e dredhi t\u00eb ndryshme. Kurse ka t\u00eb tjer\u00eb cil\u00ebt n\u00ebn\u00e7mojn\u00eb disa rregulla t\u00eb jet\u00ebs shoq\u00ebrore, si p\u00ebr shembull asaj q\u00eb ka t\u00eb b\u00ebj\u00eb me mbrojtjen sh\u00ebndet\u00ebsore apo rregullim t\u00eb komunikacionit, duke mos menduar fare se me mos interesimin e k\u00ebtill\u00eb ai sjell\u00eb n\u00eb rrezik vet jet\u00ebn e vet, dhe jet\u00ebn e t\u00eb tjer\u00ebve.<\/p>\n

T\u00eb gjith\u00eb le ta marrin me zem\u00ebr se nj\u00eb nd\u00ebr detyrimet-obligimet kryesore (primare apo parimore) t\u00eb bot\u00ebs bashkohore duhet num\u00ebruar detyrimet dhe obligimet shoq\u00ebrore dhe atyre t\u2019iu p\u00ebrmbahen. Sa m\u00eb shum\u00eb q\u00eb po bashkohet bota, po ashtu edhe detyrimet dhe obligimet e grupimeve t\u00eb ndryshme duksh\u00ebm po rrit\u00ebn, k\u00ebshtuq\u00eb dalngadal edhe p\u00ebrhap\u00ebn n\u00ebp\u00ebr gjith\u00eb bot\u00ebn. Por, kjo nuk mund t\u00eb arrihet, t\u00eb realizohet, n\u00ebse edhe individi edhe grupet nuk kultivojn\u00eb e nuk zgjerojn\u00eb n\u00eb shoq\u00ebri virtytet morale dhe ato sociale. K\u00ebshtu, me ndihm\u00ebn e Zotit dhe hirin e tij, do t\u00eb b\u00ebhemi v\u00ebrtet\u00eb njer\u00ebz t\u00eb ri dhe nd\u00ebrtues t\u00eb njer\u00ebzimit t\u00eb ri (vr.ime bot\u00ebs s\u00eb re)\u201d (GS 30).<\/p>\n

Pra, k\u00ebto ishin fjal\u00ebt e koncili, mir\u00ebpo t\u2019i analizojm\u00eb pak dhe t\u00eb shiqojm\u00eb se n\u00eb \u00e7ka themelon Kon\u00e7ili k\u00ebt\u00eb deklarat\u00eb t\u00eb vet. N\u00eb rend t\u00eb par\u00eb k\u00ebtu b\u00ebhet fjal\u00eb p\u00ebr natyr\u00ebn sociale t\u00eb njeriut, n\u00eb t\u00eb cil\u00ebn nuk ekziston vet\u00ebm ligjshm\u00ebria por mbi t\u00eb gjitha edhe thirrja dhe d\u00ebtyra jet\u00ebsore p\u00ebr t\u00eb nd\u00ebrtuar bashk\u00ebsin\u00eb (shoq\u00ebrin\u00eb). Kurse q\u00eb kjo t\u00eb mund arrihet at\u00ebher\u00eb njeriu duhet t\u00eb tejkaloj dhe t\u00eb ngrit\u00ebt mbi etik\u00ebn e individualizmit, dmth mbi gj\u00ebrat individuale. Pra, si\u00e7 kemi cekur, etika e jon\u00eb \u00ebsht\u00eb e konceptuar si norm\u00eb individuale: ajo drejton n\u00eb shp\u00ebtimin personal pa solidaritet komunitar (shoq\u00ebror\u00eb). Kurse duhet t\u00eb dim\u00eb se pik\u00ebrisht shp\u00ebtimi-sh\u00eblbimi apo shpengimi i njeriut \u00ebsht\u00eb n\u00eb solidaritet. Njeriu shp\u00ebton, apo sh\u00eblbohet, pik\u00ebrisht p\u00ebr at\u00eb se ekziston, jeton me t\u00eb tjer\u00ebt, sepse i takon bashk\u00ebsis\u00eb (shoq\u00ebris\u00eb) shp\u00ebtuese shpenguese, k\u00ebshtuq\u00eb askush nuk mund t\u00eb gjej\u00eb apo arrij\u00eb shp\u00ebtimin i vetmuar. K\u00ebtu pra, gjithmon\u00eb vlen\u00eb ligji i heteroshpengimit \u2013 heteroredemcionit (n\u00eb t\u00eb kund\u00ebrt\u00ebn e autoshpengimit, autoredempcionit), kjo q\u00eb i bie apo q\u00eb do t\u00eb thot se njeriu gjithmon\u00eb shp\u00ebton, sh\u00eblbohet, p\u00ebrmes tjetrit dhe me t\u00eb tjer\u00ebt. Dhe s\u00eb fundi, p\u00ebrcaktimi i njeriut \u00ebsht\u00eb thel\u00ebb\u00ebsisht i natyr\u00ebs shoq\u00ebrore (komunitare), dhe pik\u00ebrisht p\u00ebr k\u00ebt\u00eb edhe vet shpagimi apo shp\u00ebtimi (sh\u00eblbimi) i njeriut nuk mund t\u00eb v\u00ebshtrohet ndaras dhe i izoluar nga bashk\u00ebsia (shoq\u00ebria) e cila sh\u00eblbohet. <\/p>\n

Jeta e njeriut zhvillohet n\u00eb solidaritet t\u00eb nd\u00ebrsjell\u00ebt \u2013 reciprok<\/strong><\/p>\n

Pra, edhe n\u00eb planin e thjesht tok\u00ebsor\u00eb, jeta e njeriut zhvillohet n\u00eb solidaritet t\u00eb nd\u00ebrsjell\u00ebt \u2013 reciprok. Qysh Aristoteli filozof, ka hetuar, ka par\u00eb se \u00e7do vep\u00ebr apo akt i njeriut duhet t\u00eb jet\u00eb i drejtuar kah e mira e p\u00ebrgjith\u00ebshme shoq\u00ebrore, po edhe vet filozofi Kant mbi k\u00ebt\u00eb baz\u00eb, themeloi etik\u00ebn e tij. N\u00eb shum\u00eb vende n\u00eb k\u00ebt\u00eb tem\u00eb fol\u00ebm p\u00ebr interaksionin (bashk\u00ebveprimin) e aktit apo aktivitetit njer\u00ebzor\u00eb. Sepse, asnj\u00eb akt, pra asnj\u00eb vep\u00ebr njer\u00ebzore nuk mund t\u00eb izolohet, t\u00eb mbyll\u00ebt n\u00eb kat\u00ebr muret si\u00e7 thuhet. \u00c7do akt i njeriut gjithmon\u00eb \u00ebsht\u00eb i hapur edhe ndaj t\u00eb tjer\u00ebve, pavar\u00ebsisht a \u00ebsht\u00eb ai akt i mir\u00eb apo i keq. Si pasoj\u00eb, \u00e7do veprim i njeriut apo \u00e7do akt i tij, n\u00eb m\u00ebnyr\u00eb t\u00eb drejtp\u00ebrdrejt\u00eb ose t\u00eb t\u00ebrthort\u00eb ndikon te t\u00eb tjer\u00ebt, sepse ai ka karakterin e komunitetit, pra karakterin shoq\u00ebror\u00eb. Etika e cila nuk do t\u00eb kishte k\u00ebt\u00eb n\u00eb konsiderat\u00eb, apo nuk do llogarit\u00ebte n\u00eb k\u00ebt\u00eb, nuk do ishte e plot\u00eb t\u00ebr\u00ebsisht. Gjith\u00ebsesi se k\u00ebtu duhet folur, ta kemi parasysh pra edhe edukimin e nd\u00ebrgjegjes, p\u00ebrmes cil\u00ebs at\u00ebher\u00eb njeriu gjitha veprat apo aktet e tij do i vler\u00ebson dhe krahason n\u00eb marr\u00ebdh\u00ebnie me t\u00eb tjer\u00ebt, me bashk\u00ebsin\u00eb e gjer\u00eb.<\/p>\n

Dhe pik\u00ebrisht p\u00ebr k\u00ebt\u00eb njeriu \u00ebsht\u00eb i ftuar q\u00eb intereset dhe veprimtarit\u00eb e tij personale t\u2019i shqyrtoj\u00eb lidhje me marr\u00ebdh\u00ebniet ndaj t\u00eb tjer\u00ebve, t\u00eb shiqoj lidhje me intereset dhe perspektiv\u00ebn si dhe dobin\u00eb e bashk\u00ebsis\u00eb, dmth shoq\u00ebris\u00eb, n\u00eb t\u00eb cil\u00ebn jeton. Shembull tipik kemi k\u00ebtu kur bashk\u00ebsia thrret antar\u00ebt e saj p\u00ebr t\u00eb shpenzuar. P\u00ebr shembull neve shqiptar\u00ebt e ve\u00e7mas ne nga Kosova e dim\u00eb se kjo ka ngjar\u00eb shpeshher\u00eb tek ne shembull kur na \u00ebsht\u00eb b\u00ebr\u00eb e na b\u00ebhet thirrje lidhje me shpenzimet e rrym\u00ebs elektrike! Ata q\u00eb p\u00ebr k\u00ebt\u00eb pun\u00eb kujdes\u00ebn p\u00ebr shembull na kan\u00eb ftuar t\u00eb gjith\u00ebve n\u00eb kursim t\u00eb rrym\u00ebs elektrike kur si shembull jan\u00eb shterrur burimet e rrym\u00ebs si qymyri dhe nafta, ku nuk ka patur mjaftuesh\u00ebm. K\u00ebtu n\u00eb rast n\u00ebse ka \u201cfunksionuar\u201d mir\u00eb etika komunitare at\u00ebher\u00eb instrumentet tek dispe\u00e7eri elektrik menj\u00ebher\u00eb n\u00eb gati t\u00eb nj\u00ebjt\u00ebn koh\u00eb do duhej t\u00eb tregonin shpenzim apo zvog\u00eblim t\u00eb harxhimit t\u00eb rrym\u00ebs. Mir\u00ebpo, fatkeq\u00ebsisht kjo nuk ka ndodh\u00eb. Pasi q\u00eb mesiguri se secili me k\u00ebt\u00eb rast ka menduar se kjo nuk i takon atij. <\/p>\n

K\u00ebshtuq\u00eb at\u00ebher\u00eb \u00ebsht\u00eb dashur t\u00eb mirren masa drastike, pra t\u00eb nd\u00ebrpritet furnizimi me rrym\u00eb elektrike, pasi q\u00eb tjet\u00ebr mund\u00ebsi nuk ka patur. Mir\u00ebpo, kuptohet se nd\u00ebrprerja e energjis\u00eb elektrike pas vete ka l\u00ebn\u00eb apo ka bart\u00eb pasoja, pra ka b\u00ebr\u00eb d\u00ebme t\u00eb m\u00ebdha, e mos t\u00eb harrojm\u00eb se k\u00ebtu kan\u00eb p\u00ebsuar t\u00eb gjith\u00eb, pra pik\u00ebrisht edhe ata q\u00eb energjin\u00eb elektrike e kan\u00eb patur t\u00eb domosdoshme dhe q\u00eb kan\u00eb qen\u00eb pagues\u00eb t\u00eb rregullt\u00eb. Pra, tani pyetemi: K\u00eb e ka bre nd\u00ebrgjegjja q\u00eb nuk iu ka p\u00ebrgjigj\u00eb ftes\u00ebs dhe apelit p\u00ebr kursim e me k\u00ebt\u00eb iu ka marr\u00eb rryma edhe atyre t\u00eb cil\u00ebve ajo iu \u00ebsht\u00eb e domosdoshme?! Neve si besimtar\u00eb pavar\u00ebsisht p\u00ebrkat\u00ebsis\u00eb fetare t\u00eb krishter\u00eb apo mysliman, a na ka bre nd\u00ebrgjegjja?! Fatkeq\u00ebsisht, t\u00eb gjith\u00eb jemi ende larg lidhje me nd\u00ebrgjegj\u00ebsimin e etik\u00ebs komunitare, k\u00ebshtuq\u00eb as t\u00eb krishter\u00ebt dhe as mysliman\u00ebt si besimtar\u00eb k\u00ebt\u00eb nuk e v\u00ebm\u00eb n\u00eb shqyrtim t\u00eb nd\u00ebrgjegjes son\u00eb dhe as q\u00eb i rr\u00ebfejm\u00eb k\u00ebso lloj\u00eb l\u00ebndimesh b\u00ebr\u00eb etik\u00ebs komunitare. Por, fatmir\u00ebsisht n\u00eb nd\u00ebrkoh\u00eb kemi edhe popuj q\u00eb kan\u00eb t\u00eb nd\u00ebrtuar kuptimin e etik\u00ebs komunitare, k\u00ebshtu shembull mjafton q\u00eb p\u00ebrmes ndonj\u00eb mas mediumi t\u2019iu b\u00ebj\u00eb qytetar\u00ebve t\u00eb vet ftes\u00eb p\u00ebr kursime t\u00eb rrym\u00ebs (apo fardo kursimi tjet\u00ebr) ku rezultatet shihen menj\u00ebher\u00eb n\u00eb disqet (tabel\u00ebn) apo n\u00eb panelet kontrolluese.<\/p>\n

Ku q\u00ebndron problemi?!<\/strong><\/p>\n

Ajo q\u00eb n\u00eb mendimin ton\u00eb t\u00eb krishter\u00eb konsiderohet apo \u00ebsht\u00eb problem, \u00ebsht\u00eb pik\u00ebrisht ajo lidhja \u201ckomplekse\u201d mes fes\u00eb dhe jet\u00ebs konkrete. Pra, duket q\u00eb sikur jeta fetare t\u00eb jet\u00eb nj\u00eb, kurse p\u00ebrditshm\u00ebria (jeta e p\u00ebrdit\u00ebshme) di\u00e7 tjet\u00ebr. Nuk shohim, pra, se pik\u00ebrisht ai shembulli i kursimit t\u00eb energjis\u00eb elektrike ka lidhje me at\u00eb q\u00eb besojm\u00eb. Ajo nuk \u00ebsht\u00eb e \u201clidhur\u201d me p\u00ebrditshm\u00ebrin\u00eb ton\u00eb, por se \u00ebsht\u00eb \u201cgj\u00eb perivate\u201d aq e madhe e \u00e7do individi saq\u00eb ajo p\u00ebrb\u00ebhet vet\u00ebm n\u00eb ndonj\u00eb lutje, vizit\u00eb kish\u00ebs (pik\u00ebrisht edhe k\u00ebtu na mungon dimensioni komunitar (shoq\u00ebror\u00eb) q\u00eb kjo t\u00eb jet\u00eb vet\u00ebm si nj\u00eb \u201cvizit\u00eb Kish\u00ebs\u201d!), kurse n\u00eb jet\u00eb private (n\u00eb praktik\u00eb) i jemi l\u00ebn\u00eb apo l\u00ebshuar val\u00ebve ose er\u00ebrave dhe sjelljeve t\u00eb mas\u00ebs. Poashtu, neve shpeshher\u00eb mb\u00ebshtetemi n\u00eb at\u00eb se t\u00eb tjer\u00ebt do i kryejn\u00eb obligimet tona, k\u00ebshtuq\u00eb mosrealizimi im as q\u00eb do t\u00eb hetohej. Ose, themi; pse pik\u00ebrisht un\u00eb duhet t\u00eb kursej? Apo; \u00e7ka do t\u00eb thonj\u00eb ose far r\u00ebnd\u00ebsie kan\u00eb pik\u00ebrisht kilovat\u00ebt e mi? Dhe k\u00ebshtu pastaj ndodh\u00eb q\u00eb shumica t\u00eb mendojn\u00eb e thojn\u00eb nj\u00ebsoj duke hudh\u00eb zbatimin apo realizimin tek tjetri, kurse pasojat pastaj i dim\u00eb t\u00eb gjith\u00eb!<\/p>\n

M\u00ebkati i individualizmit<\/strong><\/p>\n

Pik\u00ebrisht Kon\u00e7ili i Dyt\u00eb Vatikanas flet p\u00ebr nevoj\u00ebn urgjente t\u00eb pranimit t\u00eb etik\u00ebs komunitare (shoq\u00ebrore), sepse individualizmi n\u00eb k\u00ebt\u00eb rrafsh (fush\u00eb) \u00ebsht\u00eb nj\u00eb e keqe sociale. N\u00eb k\u00ebt\u00eb reflektim asesi nuk duhet t\u00eb harrohet nj\u00eb rrethan\u00eb shum\u00eb e r\u00ebnd\u00ebsishme, k\u00ebto jan\u00eb ato situata kur realizimi i s\u00eb mir\u00ebs s\u00eb p\u00ebrbashk\u00ebt i lihet nd\u00ebrgjegjes ose vetdij\u00ebs s\u00eb individ\u00ebve, dhe apelit t\u00eb atyre q\u00eb kujdesen p\u00ebr t\u00eb mir\u00ebn e p\u00ebrbashk\u00ebt, shkaku se nuk mund t\u00eb sigurohet nga normat ligjore. V\u00ebrtet, t\u00eb gjitha gj\u00ebrat edhe nuk ka mund\u00ebsi t\u00eb ligj\u00ebsohen (t\u00eb b\u00ebhen ligje) p\u00ebr at\u00eb jan\u00eb t\u00eb l\u00ebna n\u00eb disponim nd\u00ebrgjegjes s\u00eb qytetar\u00ebve.<\/p>\n

Individualizmi \u00ebsht\u00eb i drejtuar ndaj t\u00eb mirave t\u00eb vetvet\u00ebm ndaj vetvetes, dhe ndaj t\u00eb mirave personale, individuale; ajo nuk shiqon m\u00eb gjer\u00eb, t\u00eb tjer\u00ebt, ardhm\u00ebrin\u00eb. K\u00ebtu e r\u00ebnd\u00ebsishme \u00ebsht\u00eb vet\u00ebm nevoja ime, p\u00ebrfitimi im, komoditeti im, planet e mia! Shpeshher\u00eb mirremi edhe me t\u00eb tjer\u00ebt por vet\u00ebm n\u00ebse \u00ebsht\u00eb n\u00eb pyetje p\u00ebrfitimi im, dhe n\u00ebse ai tjetri prezenton p\u00ebr mua ndonj\u00eb t\u00eb mir\u00eb t\u00eb caktuar p\u00ebrfitimi.Kjo gjendje n\u00eb t\u00eb v\u00ebrtet\u00eb edhe \u00ebsht\u00eb nj\u00ebkoh\u00ebsisht reflektim apo shprehje e mentalitetit konsumues i cili gjith\u00eb e m\u00eb shum\u00eb dhe m\u00eb thell\u00eb po dep\u00ebrton n\u00eb njer\u00ebz, i b\u00ebn\u00eb ata thjesht\u00eb mallra t\u00eb s\u00eb mirave cilat i ofron qytet\u00ebrimi \u2013 civilizimi.<\/p>\n

Edhepse, ndoshta n\u00eb shiqim t\u00eb par\u00eb kjo duket kontradiktore, dhe k\u00ebtu mund t\u00eb themi disa fjal\u00eb edhe mbi mentalitetin individual t\u00eb grupeve t\u00eb ve\u00e7anta, si mbi mentalitetin familjar, mentalitetin e grupeve si ato partiake, nacionale etj…Ky individualiz\u00ebm v\u00ebrtet\u00eb \u00ebsht\u00eb edhe m\u00eb i rreziksh\u00ebm, meq\u00eb bashk\u00ebsis\u00eb apo shoq\u00ebris\u00eb i sjell\u00eb d\u00ebme edhe m\u00eb t\u00eb m\u00ebdha. Sepse, ky mentalitet shkon apo shiqon vet\u00ebm interesin e grupit t\u00eb caktuar (cilit i p\u00ebrket), shiqon at\u00eb \u00e7ka i nevojit\u00ebt, \u00e7ka i \u00ebsht\u00eb n\u00eb dobi dhe i sh\u00ebrben atij grupi. Meq\u00eb k\u00ebtu e kemi fjal\u00ebn p\u00ebr etik\u00ebn, at\u00ebher\u00eb patjet\u00ebr se flasim edhe p\u00ebr vetdij\u00ebn dhe mbi nd\u00ebrgjegjen apo nd\u00ebrgjegjen morale. Pyetja themelore e nd\u00ebrgjegjes \u00ebsht\u00eb pyetja e pjes\u00ebmarrjes n\u00eb forma t\u00eb ndryshme n\u00eb individualizmin grupor\u00eb. Dhe k\u00ebtu shpeshher\u00eb etika e individualizmit \u00ebsht\u00eb n\u00eb vep\u00ebr p\u00ebrmes s\u00eb cil\u00ebs mendoj; n\u00ebse un\u00eb nuk b\u00ebj\u00eb asgj\u00eb t\u00eb keqe drejtp\u00ebrdrejt\u00eb, k\u00ebshtuq\u00eb at\u00ebher\u00eb pra, p\u00ebr t\u00eb tjer\u00ebt as q\u00eb m\u00eb intereson fare!<\/p>\n

Etika komunitare (shoq\u00ebrore)<\/strong><\/p>\n

P\u00ebr t\u00eb qen\u00eb kjo tem\u00eb sa m\u00eb e kart\u00eb d\u00ebshirojm\u00eb t\u2019i sjellim k\u00ebtu edhe disa forma t\u00eb etik\u00ebs komunitare (shoq\u00ebrore). N\u00eb rend t\u00eb par\u00eb k\u00ebtu vie n\u00eb shprehje vetnd\u00ebrgjegj\u00ebsimi apo vet\u00ebdija e pages\u00ebs bashk\u00ebsis\u00eb n\u00eb form\u00eb t\u00eb taksave, taksave duganore, tarifet e ndryshme…pastaj shembull pjes\u00ebmarrja publike n\u00eb nd\u00ebrtime spitaleve, shkollave, \u00e7erdheve, kopshteve t\u00eb ndryshme, rregullimet e parqeve…etj. Forma tjet\u00ebr e etik\u00ebs komunitare \u00ebsht\u00eb higjiena publike, p\u00ebrmbajtja e ligjeve lidhje me at\u00eb, mbajtja e past\u00ebrtis\u00eb publike, nderimi dhe respektimin ndaj k\u00ebrkesave ekologjike, respektimi i disiplin\u00ebs me rastin e ndonj\u00eb epidemia, sh\u00ebrimi p\u00ebrsonal i s\u00ebmundjeve infektive, vaksinimi i patjet\u00ebr, bashk\u00ebpunimi me institucionet cilat ndihmojn\u00eb dhe promovojn\u00eb sh\u00ebndetin publik, dh\u00ebnja vullnetare e gjakut etj. \u00cbsht\u00eb interesant se Kon\u00e7ili i Dyt\u00eb Vatikanas cek\u00eb edhe nj\u00eb si nd\u00ebr format e ve\u00e7anta t\u00eb etik\u00ebs komunitare e kjo pra \u00ebsht\u00eb respektimi i rregullave t\u00eb trafikut t\u00eb komunikacionit. Dhe ky fakt b\u00ebhet shum\u00eb m\u00eb i r\u00ebnd\u00ebsish\u00ebm pik\u00ebrisht n\u00ebse shiqojm\u00eb sot qarkullimin gjith\u00eb e m\u00eb t\u00eb madh ku gjendja b\u00ebhet p\u00ebr dit\u00eb e m\u00eb shum\u00eb gjith\u00eb e m\u00eb komplekse dhe ngul\u00ebfat\u00ebse. K\u00ebtu gjithsesi vlen\u00eb t\u00eb cek\u00ebt edhe respektimi i rendit publik, pastaj rendit sht\u00ebpiak ve\u00e7mas n\u00eb nd\u00ebrtesa ku ka banues t\u00eb shumt\u00eb tjer\u00eb.<\/p>\n

Mes obligimeve t\u00eb etik\u00ebs komunitare gjithsesi se b\u00ebn\u00eb t\u00eb cek\u00ebt edhe gjith\u00eb ato gj\u00ebra t\u00eb cilat n\u00eb planin social shkaktojn\u00eb pasja t\u00eb m\u00ebdha, e p\u00ebr k\u00ebt\u00eb pik\u00ebrisht edhe jan\u00eb t\u00eb k\u00ebqia sociale, si\u00e7 jan\u00eb alkoolizmi, abuzimet me droga t\u00eb ndryshme, prostitucioni etj.
\nGjitha k\u00ebto na flasin se na \u00ebsht\u00eb m\u00eb se e nevojshme t\u00eb ngritemi mbi etik\u00ebn ton\u00eb individuale, dhe se etika e till\u00eb nuk mjafton p\u00ebr p\u00ebrkat\u00ebsin\u00eb ton\u00eb t\u00eb v\u00ebrtet Hyjit dhe njer\u00ebzve. Pra, q\u00eb t\u00eb jemi me nd\u00ebrgjegje t\u00eb qet\u00eb, t\u00eb past\u00ebr, dhe t\u00eb pajtuar me Hyjin e njeriun, at\u00ebher\u00eb mos t\u00eb shiqojm\u00eb vet\u00ebm interesin ton\u00eb personal, por m\u00eb tep\u00ebr t\u00eb mir\u00ebn e p\u00ebrbashk\u00ebt ku b\u00ebj\u00eb pjes\u00eb un\u00eb, ti…ne!<\/p>\n

21 dhjetor 2017
\nRostock<\/em><\/p>\n","protected":false},"excerpt":{"rendered":"

Shkruan: Marjan Sebaj SOPI Jeta e njeriut, zhvillohet n\u00eb solidaritet t\u00eb nd\u00ebrsjell\u00ebt \u2013 reciprok Tanim\u00eb, besoj se shumica nga ne (apo t\u00eb gjith\u00eb), jemi t\u00eb vetdijsh\u00ebm se njeriu \u00ebsht\u00eb q\u00ebnie shoq\u00ebrore dhe gjithnj\u00eb n\u00eb marr\u00ebdh\u00ebnie me nj\u00ebri \u2013 tjetrin dhe bot\u00ebn q\u00eb e rrethon. Vet fjala shqipe ndoshta edhe ka kuptimin m\u00eb t\u00eb mir\u00eb kundrejt […]<\/p>\n","protected":false},"author":1,"featured_media":21730,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[2],"tags":[],"class_list":["post-21729","post","type-post","status-publish","format-standard","has-post-thumbnail","category-artikuj"],"yoast_head":"\nIndividualizmi dhe pro\u00e7esi i socializimit - Etika Shoq\u00ebrore (komunitare) - FJALA e LIR\u00cb<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/jehonashqiptare.al\/fjala\/individualizmi-dhe-procesi-i-socializimit-etika-shoqerore-komunitare\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Individualizmi dhe pro\u00e7esi i socializimit - Etika Shoq\u00ebrore (komunitare) - FJALA e LIR\u00cb\" \/>\n<meta property=\"og:description\" content=\"Shkruan: Marjan Sebaj SOPI Jeta e njeriut, zhvillohet n\u00eb solidaritet t\u00eb nd\u00ebrsjell\u00ebt \u2013 reciprok Tanim\u00eb, besoj se shumica nga ne (apo t\u00eb gjith\u00eb), jemi t\u00eb vetdijsh\u00ebm se njeriu \u00ebsht\u00eb q\u00ebnie shoq\u00ebrore dhe gjithnj\u00eb n\u00eb marr\u00ebdh\u00ebnie me nj\u00ebri \u2013 tjetrin dhe bot\u00ebn q\u00eb e rrethon. 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