{"id":29570,"date":"2018-05-03T08:17:46","date_gmt":"2018-05-03T07:17:46","guid":{"rendered":"http:\/\/www.fjala.info\/?p=29570"},"modified":"2018-05-03T08:17:46","modified_gmt":"2018-05-03T07:17:46","slug":"albert-ajnshtajni-mbi-socializmin","status":"publish","type":"post","link":"https:\/\/jehonashqiptare.al\/fjala\/albert-ajnshtajni-mbi-socializmin\/","title":{"rendered":"Albert Ajnshtajni mbi socializmin"},"content":{"rendered":"

Dita<\/a>, 2 maj 2018<\/em><\/p>\n

\"\" Moikom Zeqo<\/strong><\/p>\n

N\u00eb 5 maj 2018 \u00ebsht\u00eb jubileu i 200 vjetorit t\u00eb lindjes s\u00eb Karl Marksit, mendimtari m\u00eb i madh dhe m\u00eb me ndikim n\u00eb shekujt XIX dhe XX dhe padyshim nga m\u00eb t\u00eb lexuarit dhe m\u00eb t\u00eb diskutuarit n\u00eb shekullin XXI.<\/p>\n

N\u00eb t\u00ebr\u00eb planetin, sidomos n\u00eb Europ\u00eb, SHBA dhe sidomos n\u00eb Gjermani flitet dhe shkruhet p\u00ebr k\u00ebt\u00eb ekonomist dhe filozof gjenial, por n\u00eb Shqip\u00ebri ka nj\u00eb heshtje alergjike, t\u00eb pakuptimt\u00eb.<\/p>\n

Por heshtja nuk \u00ebsht\u00eb argument, as stimilim mendor, apo struktur\u00eb pozitive debati dhe ballafaqimi shkencor.
\n\u00cbsht\u00eb e njohur p\u00ebrgjigjja, q\u00eb Marksi i kthente disa dishepujve t\u00eb tij t\u00eb fandaksur, q\u00eb u shkruante: \u201dnj\u00eb gj\u00eb \u00ebsht\u00eb e sigurt\u00eb, q\u00eb un\u00eb nuk jam marksist\u201c.<\/p>\n

Regjimet totalitare komuniste, n\u00eb gati gjysm\u00ebn e njer\u00ebzimit n\u00eb shekullin e XX, n\u00eb matric\u00ebn e propagand\u00ebs ideologjike e emblematuan Marksin, por kjo qe nj\u00eb spekulim eksperimental dhe ideologjik i pazakont\u00eb.<\/p>\n

Edhe Ni\u00e7en, q\u00eb nuk kishte asnj\u00eb lidhje me nazizmin, e emblementuan si filozof t\u00eb nazizmit.<\/p>\n

Nd\u00ebrkoh\u00eb q\u00eb teoria shkencore e Marksit qe analiza strukturale e sistemeve ekonomike-shoq\u00ebrore, p\u00ebr t\u00eb treguar se nuk ka sisteme dhe statukuo t\u00eb p\u00ebrjetshme, p\u00ebrkundrazi dialektika tregon, se \u00e7do gj\u00eb \u00ebsht\u00eb n\u00eb ndryshim t\u00eb pandalsh\u00ebm, sipas semantik\u00ebs s\u00eb ligjeve t\u00eb brendshme t\u00eb vet\u00eb historis\u00eb.<\/p>\n

Nuk mund t\u00eb subjektivizohet marr\u00ebzish\u00ebm objektiviteti i procesit historik!<\/p>\n

E v\u00ebrteta ekziston pavar\u00ebsisht pohimit, apo mohimit t\u00eb dijetar\u00ebve, dhe aq me tep\u00ebr t\u00eb pushtetar\u00ebve dhe propagandave dhe ideologjive p\u00ebrjashtuese, in extremis.<\/p>\n

Nj\u00eb gjeni i jasht\u00ebzakonsh\u00ebm i shkenc\u00ebs n\u00eb shekullin e XX, Albert Ajnshtajni e ka njohur teorin\u00eb e Marksit, e dinte se \u00e7far\u00eb ishte dhe socializmi totalitar, apo dhe burokratik n\u00eb Bashkimin Sovjetik t\u00eb stalinizmit dhe nuk ishte aspak dakord me k\u00ebt\u00eb aplikim virtual t\u00eb vet\u00eb socializmit, sidomos jasht\u00eb kritereve universale humane, por gjykon megjithat\u00eb, se ligjet e historis\u00eb nuk mund t\u00eb anulohen, as t\u00eb shmangen, sidomos n\u00eb ndryshimin progresiv t\u00eb sistemeve dhe arritjeve t\u00eb reja moderne dhe adekuate.<\/p>\n

N\u00eb 1989 m\u00eb ra n\u00eb dor\u00eb shkrimi i Albert Ajnshtajnit, i p\u00ebrkthyer n\u00eb shqip, (nuk e di kush e kish p\u00ebrkthyer) mbi socializmin.<\/p>\n

Ajnshtajni e kish b\u00ebr\u00eb k\u00ebt\u00eb studim n\u00eb 1949 (viti i lindjes time!)
\nN\u00eb 1996 n\u00eb Uashington D.C. e bleva dhe librin n\u00eb anglisht t\u00eb artikujve kryesore t\u00eb Ajnshtajnit, ku ishte konkretisht dhe artikulli p\u00ebr socializmin.<\/p>\n

Si dijetar i madh q\u00eb q\u00ebndron mbi sistemet politike, Ajnshtajni k\u00ebrkon shkenc\u00ebzimin e procesit ekonomik bot\u00ebror.
\nNga pik\u00ebpamja metodologjike ligjet e astronomis\u00eb dhe t\u00eb shoq\u00ebris\u00eb nuk kan\u00eb ndryshme kontrastuese.<\/p>\n

Ajnshtajni \u00ebsht\u00eb kund\u00ebr socializmit totalitar stalinian.
\nPor p\u00ebrtej karakterit subjektiv Ajnshtajni i drejtohet ligj\u00ebsis\u00eb s\u00eb objektives.<\/p>\n

A ka ligje t\u00eb brendshme shoq\u00ebria?
\nStatusi i saj \u00ebsht\u00eb i ndryshuesh\u00ebm.<\/p>\n

Shkrimi i Ajnshtajnit m\u00eb \u00e7uditi.
\nSocializmi real n\u00eb Shqip\u00ebri kishte d\u00ebshtuar.<\/p>\n

N\u00eb 1991 n\u00eb revist\u00ebn \u201cSot\u201d s\u00ebbashku me mikun tim Guro Zeneli (ndjes\u00eb past\u00eb!) e botuam k\u00ebt\u00eb shkrim t\u00eb Ajnshtajnit.
\nN\u00eb shum\u00eb pik\u00ebpamje ky shkrim \u00ebsht\u00eb nj\u00eb sfid\u00eb mendore p\u00ebr l\u00ebvizshm\u00ebrin\u00eb e procesit historik, se sa p\u00ebr tabut\u00eb e statukuove.<\/p>\n

* * *<\/p>\n

Ja \u00e7far\u00eb shkruan Ajnshtajni i pavdeksh\u00ebm<\/strong>:<\/p>\n

\u201cA duhet t\u00eb shtjelloj\u00eb pik\u00ebpamjet e veta p\u00ebr nj\u00eb \u00e7\u00ebshtje t\u00eb till\u00eb, si\u00e7 \u00ebsht\u00eb \u201csocializmi\u201d, nj\u00eb specialist jo i fush\u00ebs ekonomike e sociale? Un\u00eb mendoj se duhet p\u00ebr nj\u00eb varg shkaqesh.<\/p>\n

N\u00eb radh\u00eb t\u00eb par\u00eb k\u00ebt\u00eb \u00e7\u00ebshtje ta shqyrtojm\u00eb nga pik\u00ebpamja e dijeve shkencore.
\nMund t\u00eb duket q\u00eb nuk ka dallime thelb\u00ebsore metodologjike midis astronomis\u00eb dhe ekonomis\u00eb.<\/p>\n

Shkenc\u00ebtar\u00ebt e t\u00eb dyja fushave p\u00ebrpiqen t\u00eb zbulojn\u00eb ligje t\u00eb p\u00ebrgjithshme q\u00eb zbatohen p\u00ebr nj\u00eb grup t\u00eb caktuar fenomenesh, me q\u00ebllim q\u00eb t\u00eb b\u00ebhet sa m\u00eb e qart\u00eb lidhja e nd\u00ebrsjellt\u00eb e k\u00ebtyre fenomeneve. N\u00eb realitet dallime t\u00eb tilla metodologjike ekzistojn\u00eb.<\/p>\n

Zbulimin e ligjeve t\u00eb p\u00ebrgjithshme n\u00eb fush\u00ebn ekonomike e v\u00ebshtir\u00ebson fakti q\u00eb n\u00eb fenomenet ekonomike q\u00eb v\u00ebzhgojm\u00eb shpesh ndikojn\u00eb nj\u00eb num\u00ebr i madh faktor\u00ebsh, t\u00eb cil\u00ebt \u00ebsht\u00eb shum\u00eb e v\u00ebshtir\u00eb t\u2019i vler\u00ebsosh e t\u2019i studiosh t\u00eb marr\u00eb ve\u00e7mas. Krahas k\u00ebsaj, p\u00ebrvoja e grumbulluar n\u00eb fillim t\u00eb ashtuquajtur\u00ebs periudh\u00eb qytet\u00ebrimi t\u00eb historis\u00eb njer\u00ebzore, si\u00e7 dihet, ka pasur dhe ka ndikime e kufizime t\u00eb m\u00ebdha jo vet\u00ebm t\u00eb karakterit ekonomik. P\u00ebr shembull, shumica e shteteve t\u00eb m\u00ebdha n\u00eb histori ia dedikojn\u00eb ekzistenc\u00ebn e vet pushtimeve. Nd\u00ebrsa klasat shfryt\u00ebzuese t\u00eb shteteve pushtuese e kan\u00eb konfirmuar veten nga ana juridike dhe ekonomike si klasa t\u00eb privilegjuara t\u00eb vendit q\u00eb kan\u00eb pushtuar.<\/p>\n

Ata e kan\u00eb b\u00ebr\u00eb monopol t\u00eb tyre t\u00eb drejt\u00ebn p\u00ebr zot\u00ebrimin e tok\u00ebs, t\u00eb drejt\u00ebn p\u00ebr t\u00eb caktuar n\u00eb detyra e pun\u00eb t\u00eb r\u00ebnd\u00ebsishme e t\u00eb nderuara njer\u00ebz t\u00eb shtres\u00ebs s\u00eb tyre. K\u00ebta njer\u00ebz t\u00eb privilegjuar, duke pasur n\u00ebn kontroll arsimin e kultur\u00ebn, e shnd\u00ebrruan ndarjen e shoq\u00ebris\u00eb n\u00eb klasa, n\u00eb nj\u00eb institut t\u00eb p\u00ebrhersh\u00ebm, krijuan sistemin e vlerave, nga i cili njer\u00ebzit q\u00eb nga ajo koh\u00eb, n\u00eb m\u00ebnyr\u00eb kryesisht t\u00eb pavet\u00ebdijshme, udh\u00ebhiqen n\u00eb q\u00ebndrimet e tyre n\u00eb shoq\u00ebri. Por tradita historike, si t\u00eb thuash, \u00ebsht\u00eb nj\u00eb \u00e7\u00ebshtje q\u00eb i p\u00ebrket s\u00eb djeshmes.<\/p>\n

Ne asgj\u00ebkundi nuk e kemi kap\u00ebrcyer t\u00ebr\u00ebsisht at\u00eb q\u00eb Tarstjen Bebleni (ekonomist, sociolog dhe politikolog amerikan , nje nga autoret e koncepsionit te institucianalizimit) e quan \u201cfaz\u00eb grabitqare\u201dt\u00eb zhvillimit t\u00eb njer\u00ebzimit.<\/p>\n

Disa fakte ekonomike q\u00eb v\u00ebzhgojm\u00eb i p\u00ebrkasin k\u00ebsaj faze, bile dhe ligjet q\u00eb mund t\u00eb nxjerrin mb\u00ebshtetur n\u00eb k\u00ebta nuk mund t\u00eb zbatohen p\u00ebr asnj\u00eb faz\u00eb tjet\u00ebr.<\/p>\n

P\u00ebrderisa q\u00ebllimi i v\u00ebrtet\u00eb i socializmit \u00ebsht\u00eb kap\u00ebrcimi i \u201cfaz\u00ebs grabit\u00ebse\u201dn\u00eb zhvillimin e njer\u00ebzimit dhe ecja p\u00ebrpara, shkenca e ekonomis\u00eb, me zhvillimin q\u00eb ka sot, mund t\u00eb hedh\u00eb sadopak drit\u00eb p\u00ebr t\u00eb ardhmen e shoq\u00ebris\u00eb socialiste.<\/p>\n

S\u00eb dyti, q\u00ebllimi i socializmit \u00ebsht\u00eb social dhe etik.<\/p>\n

Shkenca nuk mund t\u00eb krijoj\u00eb q\u00ebllime, aq m\u00eb pak, nuk \u00ebsht\u00eb e zonja t\u00eb frym\u00ebzoj\u00eb me to njer\u00ebzit. Shum\u00eb-shum\u00eb shkenca mund t\u00eb vej\u00eb n\u00eb dispozicion mjete p\u00ebr realizimin e disa q\u00ebllimeve. Por n\u00eb vet\u00ebvete q\u00ebllimet kuptohen nga individ\u00eb (personalitete) m ideale t\u00eb larta etike. Po n\u00eb qoft\u00eb se k\u00ebto q\u00ebllime nuk jan\u00eb t\u00eb vdekura q\u00eb kur lindin, por vitale e t\u00eb forta, ato i p\u00ebrkrahin dhe i zhvillojn\u00eb shum\u00eb njer\u00ebz, t\u00eb cil\u00ebt n\u00eb m\u00ebnyr\u00eb gjysm\u00ebsubkoshiente p\u00ebrcaktojn\u00eb evolucionin e ngadalsh\u00ebm t\u00eb shoq\u00ebris\u00eb.<\/p>\n

Por duhet t\u00eb jemi t\u00eb kujdessh\u00ebm n\u00eb k\u00ebt\u00eb \u00e7\u00ebshtje, t\u00eb mos mbivler\u00ebsojm\u00eb shkenc\u00ebn dhe metodat shkencore p\u00ebr hir t\u00eb k\u00ebtyre faktor\u00ebve kur b\u00ebhet fjal\u00eb p\u00ebr probleme t\u00eb shoq\u00ebris\u00eb njer\u00ebzore. Gjithashtu nuk duhet menduar q\u00eb vet\u00ebm ekspert\u00ebt kan\u00eb t\u00eb drejt\u00eb t\u00eb shprehin mendimin e tyre p\u00ebr \u00e7\u00ebshtjet e organizimit t\u00eb shoq\u00ebris\u00eb.<\/p>\n

Koh\u00ebt e fundit d\u00ebgjohen z\u00ebra t\u00eb shumt\u00eb q\u00eb shoq\u00ebria njer\u00ebzore po p\u00ebrjeton kriza, q\u00eb stabiliteti i saj \u00ebsht\u00eb l\u00ebkundur shum\u00eb. Kjo situat\u00eb karakterizohet nga indiferentizmi ose edhe nga armiq\u00ebsia e individ\u00ebve e ndaj grupeve t\u00eb vegj\u00ebl apo t\u00eb m\u00ebdhenj, t\u00eb cil\u00ebve u p\u00ebrkasin.<\/p>\n

P\u00ebr t\u00eb sqaruar se \u00e7far\u00eb kam parasysh me k\u00ebt\u00eb, po i referohem p\u00ebrvoj\u00ebs time personale. N\u00eb nj\u00eb diskutim q\u00eb pata me nj\u00eb njeri t\u00eb men\u00e7ur e t\u00eb nderuar pak koh\u00eb m\u00eb par\u00eb p\u00ebr \u00e7\u00ebshtjen e rrezikut t\u00eb luft\u00ebs, e cila p\u00ebr mendimin tim paraqet nj\u00eb rrezikshm\u00ebri t\u00eb madhe p\u00ebr ekzistenc\u00ebn e vet\u00eb njer\u00ebzimit, un\u00eb v\u00ebrejta q\u00eb vet\u00ebm organizimi mbinacional (nd\u00ebrnacional) mund t\u00eb na shp\u00ebtoj\u00eb nga ky rrezik.<\/p>\n

N\u00eb lidhje me k\u00ebt\u00eb bashk\u00ebbiseduesi im, n\u00eb m\u00ebnyr\u00eb shum\u00eb t\u00eb qet\u00eb dhe gjakftoht\u00eb, m\u2019u p\u00ebrgjigj: \u201cp\u00ebrse t\u00eb kemi kaq frik\u00eb nga zhdukja e rac\u00ebs njer\u00ebzore\u201d.
\nJam i bindur q\u00eb nj\u00eb shekull m\u00eb par\u00eb asnj\u00eb nuk do ta thoshte kaq leht\u00eb nj\u00eb gj\u00eb t\u00eb till\u00eb.<\/p>\n

Deklarata e k\u00ebtij njeriu, i cili m\u00eb kot p\u00ebrpiqej t\u00eb gjente ekuilib\u00ebr n\u00eb vetvete, tregon se ky praktikisht e kishte humbur shpres\u00ebn p\u00ebr suksesin. Kjo \u00ebsht\u00eb shprehje e nj\u00eb vetmie e izolimi t\u00eb s\u00ebmur\u00eb, nga t\u00eb cil\u00ebt vuajn\u00eb shum\u00eb n\u00eb dit\u00ebt tona.<\/p>\n

Ku q\u00ebndron shkaku i k\u00ebsaj gjendjeje?
\nA ka nj\u00eb rrug\u00ebdalje nga kjo?<\/p>\n

\u00cbsht\u00eb e leht\u00eb t\u00eb shtrosh pyetje t\u00eb tilla, por \u00ebsht\u00eb v\u00ebshtir\u00eb t\u2019u p\u00ebrgjigjesh me nj\u00eb far\u00eb besimi, t\u2019u jap\u00ebsh nj\u00eb p\u00ebrgjigje sado pak t\u00eb sakt\u00eb. Un\u00eb do t\u00eb p\u00ebrpiqem t\u00eb b\u00ebj \u00e7\u2019\u00ebsht\u00eb e mundur p\u00ebr t\u2019u dh\u00ebn\u00eb nj\u00eb p\u00ebrgjigje k\u00ebtyre pyetjeve, megjith\u00ebse e kuptoj mir\u00eb q\u00eb ndjenjat, aspiratat dhe q\u00ebllimet tona shpesh jan\u00eb kontradiktore e t\u00eb pakuptueshme, dhe se ato nuk mund t\u2019i shprehim n\u00eb formula t\u00eb thjeshta e t\u00eb qarta.<\/p>\n

Njeriu \u00ebsht\u00eb nj\u00ebkoh\u00ebsisht individ dhe qenie shoq\u00ebrore. Si individ, ai p\u00ebrpiqet t\u00eb mbroj\u00eb ekzistenc\u00ebn e vet dhe t\u00eb t\u00eb af\u00ebrm\u00ebve t\u00eb tij, t\u00eb plot\u00ebsoj\u00eb d\u00ebshirat e veta personale dhe t\u00eb zhvilloj\u00eb aft\u00ebsit\u00eb q\u00eb ka. Si qenie shoq\u00ebrore ai p\u00ebrpiqet t\u00eb fitoj\u00eb respektin dhe dashurin\u00eb e njer\u00ebzve t\u00eb tjer\u00eb, t\u00eb ndaj\u00eb me ta g\u00ebzimet, t\u2019i qet\u00ebsoj\u00eb ata n\u00eb raste fatkeq\u00ebsish, t\u00eb p\u00ebrmir\u00ebsoj\u00eb kushtet e tyre t\u00eb jetes\u00ebs. Vet\u00eb ekzistenca e k\u00ebtyre q\u00ebllimeve dhe e aspiratave t\u00eb ndryshme, q\u00eb shpesh jan\u00eb kontradiktore, p\u00ebrcakton karakterin e njeriut, nga kombinimi i tyre specifik varet shkalla se sa individi mund t\u00eb arrij\u00eb ekuilibrin e brendsh\u00ebm dhe t\u00eb jap\u00eb kontributin e tij n\u00eb mir\u00ebqenien e shoq\u00ebris\u00eb.<\/p>\n

\u00cbsht\u00eb plot\u00ebsisht e mundshme q\u00eb nj\u00eb forc\u00eb relative e k\u00ebtyre dy q\u00ebllimeve t\u00eb p\u00ebrcaktohet edhe nga trash\u00ebgimia. Por n\u00eb fund t\u00eb fundit individi formohet n\u00eb mjedise, ku ndodh procesi i zhvillimit t\u00eb tij, nga struktura e shoq\u00ebris\u00eb ku ai rritet, nga traditat e k\u00ebsaj shoq\u00ebrie, formohet nga ajo, nga m\u00ebnyra se si ko shoq\u00ebri i vler\u00ebson tipat e ndrysh\u00ebm e q\u00ebndrimet e tyre.<\/p>\n

\"\"Einstein, 1921 – by F. Schmutzer, restoration<\/em><\/p>\n

Nocioni abstrakt \u201cshoq\u00ebri\u201d p\u00ebr qenien individuale t\u00eb njeriut do t\u00eb thot\u00eb shuma e lidhjeve dhe e raporteve t\u00eb nd\u00ebrsjellta, t\u00eb drejtp\u00ebrdrejta dhe t\u00eb t\u00ebrthorta me bashk\u00ebkoh\u00ebsit dhe me t\u00eb gjith\u00eb brezat e m\u00ebparsh\u00ebm. Individi \u00ebsht\u00eb i aft\u00eb t\u00eb mendoj\u00eb, t\u00eb ndjej\u00eb, t\u00eb luftoj\u00eb e t\u00eb punoj\u00eb n\u00eb m\u00ebnyr\u00eb t\u00eb pavarur, por ai varet nga shoq\u00ebria me ekzistenc\u00ebn e tij fizike, intelektuale e emocionale aq saq\u00eb nuk mund ta gjykosh ose ta kuptosh t\u00eb marr\u00eb jasht\u00eb shoq\u00ebris\u00eb. Kjo \u201cshoq\u00ebri\u201di siguron njeriut mjetet e jetes\u00ebs, ushqimin, veshjen, banes\u00ebn, mjetet e pun\u00ebs, komunikon me t\u00eb me gjuh\u00ebn, me an\u00ebn e s\u00eb cil\u00ebs shpreh p\u00ebrmbajtjen kryesore t\u00eb mendimeve. Jeta e tij i dedikohet pun\u00ebs dhe arritjeve t\u00eb miliona njer\u00ebzve t\u00eb s\u00eb kaluar\u00ebs e t\u00eb tanish\u00ebm, t\u00eb gjith\u00eb atyre q\u00eb p\u00ebrfshihen n\u00eb fjal\u00ebn e vog\u00ebl \u201cshoq\u00ebri\u201d.<\/p>\n

Prandaj \u00ebsht\u00eb e qart\u00eb q\u00eb var\u00ebsia e individit nga shoq\u00ebria \u00ebsht\u00eb nj\u00eb fakt q\u00eb nuk mund t\u00eb mohohet, ashtu si edhe p\u00ebr blet\u00ebt dhe milingonat. Por, n\u00eb qoft\u00eb se, gjith\u00eb procesi jet\u00ebsor i milingonave dhe i blet\u00ebve p\u00ebrcaktohet deri n\u00eb detajet m\u00eb t\u00eb vogla nga instinktet e trash\u00ebguara, modeli social dhe marr\u00ebdh\u00ebniet e nd\u00ebrsjellta t\u00eb njer\u00ebzve mund t\u00eb variojn\u00eb e t\u00eb ndryshojn\u00eb. Kujtesa, aft\u00ebsia p\u00ebr t\u2019iu p\u00ebrshtatur kushteve e kombinacioneve t\u00eb reja, gjuha si mjet komunikimi, b\u00ebjn\u00eb t\u00eb mundur t\u00eb krijohen marr\u00ebdh\u00ebnie t\u00eb tilla midis njer\u00ebzve q\u00eb nuk p\u00ebrcaktohen nga ligji biologjik. Kjo shfaqet n\u00eb traditat n\u00eb institutet e organizatat shoq\u00ebrore, n\u00eb literatur\u00eb, n\u00eb arritjet e shkenc\u00ebs dhe t\u00eb teknik\u00ebs, n\u00eb veprat e artit. K\u00ebshtu shpjegohet pse njeriu, n\u00eb nj\u00eb far\u00eb m\u00ebnyre mund t\u00eb ndikoj\u00eb n\u00eb jet\u00ebn e vet me q\u00ebndrimet e tij dhe pse n\u00eb k\u00ebt\u00eb proces t\u00eb menduarit e nd\u00ebrgjegjsh\u00ebm dhe d\u00ebshirat luajn\u00eb nj\u00eb rol p\u00ebrcaktues.<\/p>\n

Kur lind njeriu, n\u00eb saj\u00eb t\u00eb trash\u00ebgimis\u00eb, fiton nj\u00eb struktur\u00eb biologjike, q\u00eb mund ta quajm\u00eb n\u00eb nj\u00eb far\u00eb m\u00ebnyre t\u00eb fiksuar dhe t\u00eb pandryshueshme, duke p\u00ebrfshir\u00eb k\u00ebtu edhe q\u00ebllimet e ndryshme q\u00eb jan\u00eb karakteristik\u00eb p\u00ebr qenien njer\u00ebzore. P\u00ebrve\u00e7 k\u00ebsaj, gjat\u00eb jet\u00ebs s\u00eb tij ai fiton kultur\u00eb, q\u00eb e merr nga shoq\u00ebria n\u00ebp\u00ebrmjet marr\u00ebdh\u00ebnieve e lidhjeve me njer\u00ebzit, si dhe shum\u00eb ndikime t\u00eb tjera.<\/p>\n

Pik\u00ebrisht kjo pasuri kulturore, me kalimin e koh\u00ebs, ndryshon, duhet t\u00eb ndryshoj\u00eb e n\u00eb nj\u00eb shkall\u00eb t\u00eb madhe edhe kjo p\u00ebrcakton marr\u00ebdh\u00ebniet midis individit dhe shoq\u00ebris\u00eb. Antropologjia e sotme, me p\u00ebrfundimet e studimeve krahasuese t\u00eb t\u00eb ashtuquajturve kultura primitive, na m\u00ebson se q\u00ebndrimi shoq\u00ebror i qenieve njer\u00ebzore p\u00ebrcaktohet, varet shum\u00eb nga modelet mbizot\u00ebruese t\u00eb kultur\u00ebs dhe nga tipet e organizimit q\u00eb mbizot\u00ebrojn\u00eb n\u00eb shoq\u00ebri. Pik\u00ebrisht k\u00ebtu i mb\u00ebshtesin shpresat e tyre ata q\u00eb synojn\u00eb t\u00eb p\u00ebrmir\u00ebsojn\u00eb jet\u00ebn e njeriut. N\u00eb baz\u00eb t\u00eb trash\u00ebgimis\u00eb biologjike, njer\u00ebzit nuk jan\u00eb t\u00eb d\u00ebnuar t\u00eb zhdukin nj\u00ebri-tjetrin ose t\u00eb lihen n\u00eb m\u00ebshir\u00ebn e fatit t\u00eb eg\u00ebr.<\/p>\n

At\u00ebher\u00eb si duhet ta ndryshojm\u00eb struktur\u00ebn e shoq\u00ebris\u00eb dhe kultur\u00ebn e saj q\u00eb jeta e njeriut t\u00eb b\u00ebhet m\u00eb e mir\u00eb? T\u00eb mos harrojm\u00eb kurr\u00eb se ka disa kushte t\u00eb caktuara q\u00eb nuk mund t\u2019i ndryshojm\u00eb menj\u00ebher\u00eb p\u00ebr t\u00eb arritur k\u00ebt\u00eb. Si\u00e7 theksova m\u00eb sip\u00ebr, natyra biologjike e njeriut nuk mund t\u00eb ndryshoj\u00eb n\u00eb q\u00ebllimet praktike. P\u00ebrve\u00e7 k\u00ebsaj, proceset teknologjike e demografike t\u00eb shekujve t\u00eb fundit kan\u00eb krijuar kushte t\u00eb tilla, q\u00eb gjithashtu jan\u00eb t\u00eb pandryshueshme. N\u00eb zonat me vendbanime t\u00eb p\u00ebrhershme e me nj\u00eb popullsi t\u00eb dendur, prodhimi i mjeteve t\u00eb domosdoshme t\u00eb jetes\u00ebs domosdo parakupton ndarjen shoq\u00ebrore t\u00eb pun\u00ebs dhe nj\u00eb aparat administrativ tep\u00ebr t\u00eb centralizuar t\u00eb prodhimit. Ka ikur p\u00ebrgjithmon\u00eb, ajo koh\u00eb, kur individ\u00eb ose grupe relativisht t\u00eb vogla mund t\u00eb siguronin nj\u00eb mir\u00ebqenie t\u00eb lart\u00eb p\u00ebr vete q\u00eb sipas pik\u00ebpamjes ose mentalitetit t\u00eb s\u00eb kaluar\u00ebs duket kaq idilike. Do ta tepronim po t\u00eb thoshim q\u00eb, p\u00ebrsa i p\u00ebrket prodhimit e konsumit, njer\u00ebzimi tanim\u00eb p\u00ebrb\u00ebn nj\u00eb bashk\u00ebsi bot\u00ebrore.<\/p>\n

Tani mund t\u00eb p\u00ebrcaktoj shkurt se ku q\u00ebndron thelbi i kriz\u00ebs s\u00eb sotme. Kjo ka t\u00eb b\u00ebj\u00eb me raportet e individit me shoq\u00ebrin\u00eb. Individi sot, m\u00eb shum\u00eb se koh\u00eb m\u00eb par\u00eb, \u00ebsht\u00eb i nd\u00ebrgjegjsh\u00ebm p\u00ebr var\u00ebsin\u00eb e tij nga shoq\u00ebria. Mir\u00ebpo individi nuk e kupton k\u00ebt\u00eb var\u00ebsi si nj\u00eb fenomen pozitiv, si nj\u00eb lidhje organike me shoq\u00ebrin\u00eb, si nj\u00eb forc\u00eb mbrojt\u00ebse t\u00eb tij. Ai e kupton k\u00ebt\u00eb vet\u00ebm si nj\u00eb k\u00ebrc\u00ebnim jo vet\u00ebm p\u00ebr ekzistenc\u00ebn e tij natyrore, por edhe p\u00ebr ekzistenc\u00ebn e tij ekonomike. P\u00ebrve\u00e7 k\u00ebsaj, pozita n\u00eb shoq\u00ebri \u00ebsht\u00eb e till\u00eb ku ambiciet e tij egoiste shtohen vazhdimisht, n\u00eb nj\u00eb koh\u00eb q\u00eb q\u00ebllimet sociale, t\u00eb cilat jan\u00eb m\u00eb t\u00eb dob\u00ebta p\u00ebr natyr\u00ebn e tij, vijn\u00eb gjithnj\u00eb duke u eliminuar. T\u00eb gjith\u00eb njer\u00ebzit, pavar\u00ebsisht nga pozita q\u00eb kan\u00eb n\u00eb shoq\u00ebrin\u00eb kapitaliste, vuajn\u00eb nga nj\u00eb doze m\u00eb e vog\u00ebl apo m\u00eb e madhe egoizmi. K\u00ebshtu, duke qen\u00eb n\u00eb nj\u00eb far\u00eb m\u00ebnyre skllav t\u00eb egoizmit, ata e ndjejn\u00eb veten pa mbrojtje, t\u00eb vetmuar, t\u00eb paaft\u00eb p\u00ebr t\u00eb mposhtur k\u00ebt\u00eb ndjenj\u00eb, pra thjesht nuk k\u00ebnaqen me jet\u00ebn. Njeriu mund ta gjej\u00eb idealin e jet\u00ebs, q\u00eb \u00ebsht\u00eb kaq e shkurt\u00ebr dhe plot rreziqe, vet\u00ebm po t\u2019ia kushtoj\u00eb veten shoq\u00ebris\u00eb.<\/p>\n

Pik\u00ebrisht anarkia e ekonomis\u00eb s\u00eb shoq\u00ebris\u00eb kapitaliste n\u00eb form\u00ebn q\u00eb ekziston sot \u00ebsht\u00eb, p\u00ebr mendimin tim, burimi i v\u00ebrtet\u00eb i t\u00ebr\u00eb t\u00eb k\u00ebqijave.<\/p>\n

N\u00eb ekonomin\u00eb e sotme kapitaliste nj\u00eb mas\u00eb e madhe prodhuesish p\u00ebrpiqen vazhdimisht t\u2019i marrin nj\u00ebri-tjetrit frytet e pun\u00ebs s\u00eb tyre kolektive jo me an\u00eb t\u00eb forc\u00ebs, por n\u00eb baz\u00eb t\u00eb ligjeve t\u00eb shoq\u00ebris\u00eb kapitaliste. N\u00eb k\u00ebt\u00eb plan e r\u00ebnd\u00ebsishme \u00ebsht\u00eb q\u00eb mjetet e prodhimit, dometh\u00ebn\u00eb t\u00eb gjitha kapacitetet prodhuese t\u00eb domosdoshme p\u00ebr prodhimin e mallrave t\u00eb konsumit, si dhe p\u00ebr t\u00eb v\u00ebn\u00eb n\u00eb pun\u00eb investimet e reja t\u00eb kapitalit, mund t\u00eb jen\u00eb me ligj dhe n\u00eb pjes\u00ebn d\u00ebrrmuese jan\u00eb pron\u00eb private e disa personave t\u00eb ve\u00e7ant\u00eb.<\/p>\n

M\u00eb tej un\u00eb do t\u00eb quaja \u201cpun\u00ebtor\u00eb\u201dt\u00eb gjith\u00eb ata q\u00eb nuk jan\u00eb pronar\u00eb t\u00eb mjeteve t\u00eb prodhimit, megjith\u00ebse ky p\u00ebrcaktim nuk i p\u00ebrgjigjet plot\u00ebsisht p\u00ebrdorimit t\u00eb m\u00ebparsh\u00ebm t\u00eb k\u00ebtij termi. Pronari i mjeteve t\u00eb prodhimit \u00ebsht\u00eb n\u00eb gjendje t\u00eb blej\u00eb fuqin\u00eb pun\u00ebtore. Duke p\u00ebrdorur mjetet e prodhimit, pun\u00ebtori prodhon mallra t\u00eb reja, q\u00eb jan\u00eb pron\u00eb e kapitalistit. K\u00ebtu r\u00ebnd\u00ebsi ka pik\u00ebrisht raporti midis vler\u00ebs reale t\u00eb asaj q\u00eb prodhon pun\u00ebtori dhe pag\u00ebs q\u00eb ai merr. P\u00ebrderisa kontrata e pun\u00ebs do t\u00eb jet\u00eb e \u201clir\u00eb\u201d, paga q\u00eb merr pun\u00ebtori p\u00ebrcaktohet jo nga vlera reale e mallrave q\u00eb ai ka prodhuar, por nga nevojat e tij minimale, nga k\u00ebrkesa e kapitalist\u00ebve p\u00ebr fuqi pun\u00ebtore dhe oferta e saj. R\u00ebnd\u00ebsi ka t\u00eb kuptohet edhe n\u00eb teori se paga e pun\u00ebtorit nuk p\u00ebrcaktohet nga vlera e mallit q\u00eb ai ka prodhuar.<\/p>\n

\u00cbsht\u00eb evidente prirja e kapitalit privat t\u00eb sot\u00ebm drejt koncentrimit t\u00eb madh.<\/p>\n

Ndodh k\u00ebshtu pjes\u00ebrisht nga konkurrenca midis kapitalist\u00ebve, por edhe nga fakti se zhvillimi i teknologjis\u00eb dhe rritja e shkall\u00ebs s\u00eb ndarjes shoq\u00ebrore t\u00eb pun\u00ebs stimulojn\u00eb formimin e nj\u00ebsive prodhuese gjithnj\u00eb m\u00eb t\u00eb m\u00ebdha n\u00eb kurriz t\u00eb nj\u00ebsive t\u00eb vogla. Si rrjedhoj\u00eb e k\u00ebtij koncentrimi \u00ebsht\u00eb krijuar oligarkia e kapitullit privat, pushteti klasor i t\u00eb cilit nuk mund t\u00eb kontrollohet n\u00eb m\u00ebnyr\u00eb efektive, bile as n\u00eb shoq\u00ebrin\u00eb kapitaliste m\u00eb demokratike.<\/p>\n

K\u00ebshtu do t\u00eb ndodh\u00eb p\u00ebrderisa an\u00ebtar\u00ebt e organeve legjislative do t\u00eb zgjidhen nga partit\u00eb politike, q\u00eb financohen dhe jan\u00eb n\u00ebn ndikimin kryesisht t\u00eb sip\u00ebrmarr\u00ebsve privat\u00eb, at\u00eb, t\u00eb cil\u00ebt n\u00eb praktik\u00eb synojn\u00eb t\u00eb ndajn\u00eb zgjedh\u00ebsit nga p\u00ebrfaq\u00ebsuesit e tyre q\u00eb hartojn\u00eb dhe aprovojn\u00eb ligjet. Si rrjedhoj\u00eb, p\u00ebrfaq\u00ebsues t\u00eb till\u00eb nuk i mbrojn\u00eb n\u00eb m\u00ebnyr\u00eb efektive interesat e grupeve jo t\u00eb privilegjuara t\u00eb popullsis\u00eb. P\u00ebr m\u00eb tep\u00ebr, n\u00eb kushtet e sotme sip\u00ebrmarr\u00ebsit privat\u00eb kontrollojn\u00eb medoemos, drejtp\u00ebrdrejt ose n\u00eb m\u00ebnyr\u00eb t\u00eb t\u00ebrthort\u00eb, burimet kryesore t\u00eb informacionit (shtypin, radion, kultur\u00ebn, arsimin).<\/p>\n

Prandaj n\u00eb shoq\u00ebrin\u00eb kapitaliste qytetari i thjesht\u00eb jo vet\u00ebm q\u00eb nuk mund t\u2019i p\u00ebrdor\u00eb t\u00eb drejtat e veta politike, por n\u00eb shumic\u00ebn e rasteve ata as nuk mund t\u00eb arrijn\u00eb n\u00eb konkluzione objektive.<\/p>\n

Gjendja e ekonomis\u00eb s\u00eb sotme q\u00eb mb\u00ebshtetet n\u00eb pron\u00ebn private kapitaliste karakterizohet nga dy parime themelore: s\u00eb pari, mjetet e prodhimit (kapitali) jan\u00eb pron\u00eb private, t\u00eb cilat pronar\u00ebt i administrojn\u00eb sipas interesit t\u00eb tyre dhe, s\u00eb dyti, kontrata e pun\u00ebs \u00ebsht\u00eb e lir\u00eb. N\u00eb k\u00ebt\u00eb kuptim shoq\u00ebri thjesht kapitaliste nuk ekziston. N\u00eb m\u00ebnyr\u00eb t\u00eb ve\u00e7ant\u00eb duhet t\u00eb theksojm\u00eb q\u00eb n\u00eb saj\u00eb t\u00eb nj\u00eb lufte t\u00eb gjat\u00eb t\u00eb ashp\u00ebr politike pun\u00ebtor\u00ebt arrit\u00ebn suksesin q\u00eb u siguruan disa kategorive t\u00eb pun\u00ebtor\u00ebve nj\u00eb pun\u00eb \u201cm\u00eb t\u00eb mir\u00eb\u201dn\u00ebp\u00ebrmjet kontrat\u00ebs s\u00eb lir\u00eb t\u00eb pun\u00ebs. Por n\u00eb t\u00ebr\u00ebsi ekonomia e sotme nuk dallon shum\u00eb nga kapitalizmi \u201ci past\u00ebr\u201d.<\/p>\n

Prodhimi realizohet p\u00ebr fitim dhe jo p\u00ebr dobin\u00eb e shoq\u00ebris\u00eb. Prandaj nuk ka garanci q\u00eb t\u00eb gjith\u00eb ata q\u00eb duan e jan\u00eb n\u00eb gjendje t\u00eb punojn\u00eb, mund t\u00eb sigurojn\u00eb pun\u00eb. Pothuajse gjithmon\u00eb ekziston ushtria e t\u00eb papun\u00ebve. Pun\u00ebtori vazhdimisht rrezikon t\u00eb humbas\u00eb vendin e pun\u00ebs. Derisa t\u00eb papun\u00ebt dhe pun\u00ebtor\u00ebt q\u00eb marrin pag\u00eb t\u00eb vog\u00ebl nuk favorizojn\u00eb nj\u00eb treg fitimprur\u00ebs, prodhimi i mallrave t\u00eb konsumit \u00ebsht\u00eb i kufizuar dhe, si rrjedhoj\u00eb, krijohen v\u00ebshtir\u00ebsi t\u00eb m\u00ebdha. Progresi teknik shpesh \u00e7on n\u00eb rritjen e numrit t\u00eb t\u00eb papun\u00ebve dhe jo n\u00eb leht\u00ebsimin e pun\u00ebve t\u00eb r\u00ebnda. Q\u00ebllimi i prodhimit \u00ebsht\u00eb fitimi, q\u00eb sigurohet nga konkurrenca midis kapitalist\u00ebve. Pik\u00ebrisht ky \u00ebsht\u00eb shkaku i mosp\u00ebrdorimit t\u00eb kapitalit n\u00eb dobi t\u00eb shoq\u00ebris\u00eb, gj\u00eb q\u00eb \u00e7on n\u00eb depresione gjithnj\u00eb e m\u00eb t\u00eb m\u00ebdha. Konkurrenca e pakufizuar shton pareshtur harxhimin e kot\u00eb t\u00eb pun\u00ebs dhe, n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb, gjymton nd\u00ebrgjegjen shoq\u00ebrore t\u00eb individit, p\u00ebr t\u00eb cil\u00ebn fola m\u00eb sip\u00ebr.<\/p>\n

Pik\u00ebrisht ky gjymtim i individit \u00ebsht\u00eb e keqja m\u00eb e madhe e kapitalizmit. Madje edhe i gjith\u00eb sistemi yn\u00eb i arsimit vuan nga kjo e keqe. Nj\u00eb ndjenj\u00eb e fuqishme e konkurrenc\u00ebs \u00ebsht\u00eb futur te student\u00ebt, t\u00eb cil\u00ebt sukseset e larta kan\u00eb m\u00ebsuar t\u2019i shfryt\u00ebzojn\u00eb si arm\u00eb p\u00ebr t\u2019u p\u00ebrgatitur p\u00ebr karrier\u00ebn e ardhshme.<\/p>\n

Jam i bindur q\u00eb ka vet\u00ebm nj\u00eb rrug\u00eb p\u00ebr t\u2019i dh\u00ebn\u00eb fund nj\u00eb her\u00eb e p\u00ebrgjithmon\u00eb k\u00ebsaj s\u00eb keqeje dhe kjo \u00ebsht\u00eb krijimi i ekonomis\u00eb socialiste, me sistemin e saj p\u00ebrkat\u00ebs t\u00eb arsimit, q\u00eb ka n\u00eb baz\u00eb q\u00ebllimet sociale. N\u00eb ekonomin\u00eb socialiste mjetet e prodhimit i zot\u00ebron vet\u00eb shoq\u00ebria dhe i p\u00ebrdor ato n\u00eb baz\u00eb t\u00eb nj\u00eb plani. N\u00eb ekonomin\u00eb me plan prodhimi i p\u00ebrgjigjet nevojave t\u00eb shoq\u00ebris\u00eb, pun\u00ebsohen t\u00eb gjith\u00eb forcat e afta p\u00ebr pun\u00eb dhe garantohen mjetet e jetes\u00ebs p\u00ebr t\u00eb gjith\u00eb burrat, grat\u00eb dhe f\u00ebmij\u00ebt. N\u00eb vend t\u00eb synimeve egoiste p\u00ebr fam\u00eb, pushtet dhe sukses vetjak, si\u00e7 ndodh n\u00eb shoq\u00ebrin\u00eb kapitaliste t\u00eb sotme, n\u00eb shoq\u00ebrin\u00eb socialiste arsimi q\u00eb \u00ebsht\u00eb plot\u00ebsim i zhvillimit t\u00eb aft\u00ebsive vetjake t\u00eb individit, do t\u00eb ket\u00eb si q\u00ebllim zhvillimin e ndjenj\u00ebs s\u00eb p\u00ebrgjegj\u00ebsis\u00eb s\u00eb individit p\u00ebr njer\u00ebzit e tjer\u00eb, p\u00ebr gjith\u00eb shoq\u00ebrin\u00eb.<\/p>\n

Megjithat\u00eb, t\u00eb mos harrojm\u00eb q\u00eb ekonomia me plan nuk \u00ebsht\u00eb ende socializ\u00ebm. Ekonomia me plan si e till\u00eb mund t\u00eb shoq\u00ebrohet dhe me nj\u00eb skllav\u00ebrim t\u00eb plot\u00eb t\u00eb individit. Fitorja e socializmit k\u00ebrkon edhe zgjidhjen e disa problemeve t\u00eb nd\u00ebrlikuara social-politike. P\u00ebr shembull: \u00e7\u2019masa duhen marr\u00eb n\u00eb kushtet e ekzistenc\u00ebs s\u00eb nj\u00eb pushteti ekonomik e politik tep\u00ebr t\u00eb centralizuar p\u00ebr t\u00eb parandaluar shnd\u00ebrrimin e burokracis\u00eb n\u00eb nj\u00eb forc\u00eb t\u00eb till\u00eb, q\u00eb mb\u00ebrthen gjith\u00eb qelizat e pushtetit. Ose si duhen mbrojtur t\u00eb drejtat e individit dhe nj\u00ebkoh\u00ebsisht t\u00eb realizohet kund\u00ebrv\u00ebnia e forcave demokratike ndaj pushtetit t\u00eb burokracis\u00eb?<\/p>\n

K\u00ebshtu q\u00ebllimet dhe problemet e socializmit nuk jan\u00eb kaq t\u00eb thjeshta p\u00ebr t\u2019u kuptuar e p\u00ebr t\u2019u zgjidhur.
\nPrandaj kuptimi i qart\u00eb i tyre ka nj\u00eb r\u00ebnd\u00ebsi shum\u00eb t\u00eb madhe p\u00ebr shekullin ton\u00eb.
\nP\u00ebrderisa n\u00eb kushtet e sotme diskutimi i lir\u00eb i k\u00ebtyre problemeve praktikisht \u00ebsht\u00eb i ndaluar, mendoj q\u00eb krijimi i k\u00ebsaj reviste do t\u2019i sh\u00ebrbej\u00eb shum\u00eb shoq\u00ebris\u00eb.\u201c<\/p>\n

Ky studim serioz p\u00ebr Ajnshtajnin \u00ebsht\u00eb nj\u00ebkoh\u00ebsisht edhe nj\u00eb reflektim universal, pa qene aspak \u201cnj\u00eb herezi\u201c e papranueshme, por grishje p\u00ebr t\u00eb menduar p\u00ebr t\u00eb ardhmen m\u00eb humaniste t\u00eb bot\u00ebs.<\/em><\/p><\/blockquote>\n","protected":false},"excerpt":{"rendered":"

Dita, 2 maj 2018 Moikom Zeqo N\u00eb 5 maj 2018 \u00ebsht\u00eb jubileu i 200 vjetorit t\u00eb lindjes s\u00eb Karl Marksit, mendimtari m\u00eb i madh dhe m\u00eb me ndikim n\u00eb shekujt XIX dhe XX dhe padyshim nga m\u00eb t\u00eb lexuarit dhe m\u00eb t\u00eb diskutuarit n\u00eb shekullin XXI. N\u00eb t\u00ebr\u00eb planetin, sidomos n\u00eb Europ\u00eb, SHBA dhe sidomos […]<\/p>\n","protected":false},"author":1,"featured_media":29572,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[2,4],"tags":[],"class_list":["post-29570","post","type-post","status-publish","format-standard","has-post-thumbnail","category-artikuj","category-histori"],"yoast_head":"\nAlbert Ajnshtajni mbi socializmin - 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\/albert-ajnshtajni-mbi-socializmin\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Albert Ajnshtajni mbi socializmin - FJALA e LIR\u00cb\" \/>\n<meta property=\"og:description\" content=\"Dita, 2 maj 2018 Moikom Zeqo N\u00eb 5 maj 2018 \u00ebsht\u00eb jubileu i 200 vjetorit t\u00eb lindjes s\u00eb Karl Marksit, mendimtari m\u00eb i madh dhe m\u00eb me ndikim n\u00eb shekujt XIX dhe XX dhe padyshim nga m\u00eb t\u00eb lexuarit dhe m\u00eb t\u00eb diskutuarit n\u00eb shekullin XXI. 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