{"id":45760,"date":"2019-10-10T16:44:31","date_gmt":"2019-10-10T14:44:31","guid":{"rendered":"https:\/\/fjala.info\/?p=45760"},"modified":"2019-10-10T16:47:43","modified_gmt":"2019-10-10T14:47:43","slug":"filozofia-poetike-e-heshtjes","status":"publish","type":"post","link":"https:\/\/jehonashqiptare.al\/fjala\/filozofia-poetike-e-heshtjes\/","title":{"rendered":"FILOZOFIA POETIKE E HESHTJES"},"content":{"rendered":"<p><strong>Mehmetali Rexhepi<\/strong><\/p>\n<blockquote><p>Anton Nik\u00eb Berisha, Syt\u00eb e heshtjes. P\u00ebrsiatje poetike. Argeta LMG, Tiran\u00eb 2018<\/p><\/blockquote>\n<p>V\u00ebllimi \u201cSyt\u00eb e heshtjes\u201d brenda tridhjet\u00eb e tre kapitujve, aq sa thuhet se kishte zgjatur jeta tok\u00ebsore, e shnd\u00ebrruar n\u00eb hyjni, e Jezus Krishtit, ng\u00ebrthen p\u00ebrsiatje poetike p\u00ebr filozofin\u00eb e heshtjes.<\/p>\n<p>Koncepti i zgjeruar i heshtjes i poetit, romansierit, studiuesit dhe dijetarit, i profesorit universitar Anton Nik\u00eb Berish\u00ebs, pik\u00ebnisjen e val\u00ebve koncentrike t\u00eb figurave dhe ideve n\u00eb k\u00ebt\u00eb lib\u00ebr, e ka shtrir\u00eb n\u00eb dy p\u00ebrmasa paraprij\u00ebse jet\u00ebsore e hyjnore: N\u00ebna Tereze si model dhe variacionet e pambarimta t\u00eb heshtjes. Qasja p\u00ebr t`i shpaluar ng\u00ebrthesat, pamjet, zb\u00ebrthimin e librit \u201cSyt\u00eb e heshtjes\u201d, t\u00eb v\u00eb n\u00eb m\u00ebdyshje t\u00eb m\u00ebdha. Shtytja p\u00ebr nj\u00eb nd\u00ebrmarrje t\u00eb till\u00eb e ka modelin e gjall\u00eb n\u00eb zem\u00ebr e mendje&#8230;<\/p>\n<p>Frym\u00ebzimi i pashuar buron nga nj\u00eb qenie tok\u00ebsore, e cila me veprimet e p\u00ebrkushtuara p\u00ebr skamnor\u00ebt, t\u00eb s\u00ebmur\u00ebt, t\u00eb uriturit, t\u00eb p\u00ebrbuzurit, t\u00eb g\u00ebrbulurit, t\u00eb pashpres\u00ebt, ngjalli dashuri dhe i vuri lidhjet mes globit l\u00ebndor dhe Hyjit. N\u00ebna Tereze themeloi dhe p\u00ebruroi rendin e nj\u00ebmend\u00ebt t\u00eb njeriut p\u00ebr njeriun, antitez\u00ebn e denj\u00eb kundruall asaj t\u00eb Tomas Hobsit: Njeriu p\u00ebr njeriun \u00ebsht\u00eb ujk! (Homo homini lupus est!)<\/p>\n<p>Syt\u00eb dhe heshtja jan\u00eb p\u00ebrqendruar fort p\u00ebr t`i zb\u00ebrthyer pjes\u00ebt e tyre t\u00eb pashkruara, t\u00eb shtresuara mij\u00ebra vjet, jo si m\u00ebnyr\u00eb e diskurseve, por me arsenalin e begatsh\u00ebm t\u00eb gjuh\u00ebs e t\u00eb stilit figurativ. Si duket, duke lexuar e rilexuar tridhjet\u00eb e tre kapitujt e k\u00ebtyre p\u00ebrsiatjeve, k\u00ebtij autori shum\u00ebplanesh nuk do t`i mjaftonte dep\u00ebrtimi n\u00eb sfera t\u00eb ndjeshm\u00ebris\u00eb etike dhe estetike gjuha e diskurseve t\u00eb proz\u00ebs.<\/p>\n<p>Secilit kapitull a poezi e form\u00ebs mono-kolone t\u00eb poem\u00ebs \u201cSyt\u00eb e heshtjes\u201d e Anton Nik\u00eb Berish\u00ebs, i prin q\u00eb n\u00eb krye t\u00eb her\u00ebs heshtja, konceptimi n\u00eb trajt\u00ebn e shquar, pos n\u00eb kapitujt nj\u00ebmb\u00ebdhjet\u00eb, shtat\u00ebmb\u00ebdhjet\u00eb dhe nj\u00ebzetetet\u00eb e hasim n\u00eb trajt\u00ebn nism\u00ebtare t\u00eb pashquar.<\/p>\n<p>Heshtja \u00ebsht\u00eb koncepti themelor shum\u00ebshtresor i p\u00ebrsiatjeve, q\u00eb e lidhin tekstin me n\u00ebntekstin me fije t\u00eb dukshme e t\u00eb padukshme variacionesh prodhimtare, p\u00ebr kapje pamjesh drit\u00eb-hijesh, fjal\u00ebzash, kontrastesh, gjendjesh shpirt\u00ebrore, p\u00ebrfytyrimesh, faqesh gjysm\u00eb t\u00eb ndritura e gjysm\u00eb t\u00eb err\u00ebta, kredhjesh n\u00eb trajta misteresh ontologjike t\u00eb vet\u00eb-njohjes dhe Hyjit, grishje e p\u00ebrhershme dhe gjakim i pashuar pas shk\u00eblqimesh t\u00eb ng\u00ebrthyera n\u00eb konceptin fillestar t\u00eb heshtjes.<\/p>\n<p>Padyshim p\u00ebr ta p\u00ebrmbushur konceptin prijatar t\u00eb heshtjes, duke mos iu shmangur formul\u00ebs s\u00eb p\u00ebrcaktuar, poetit i \u00ebsht\u00eb dashur p\u00ebrvoj\u00eb e disiplin\u00eb prej k\u00ebrkimtari p\u00ebr dep\u00ebrtime n\u00eb shtresimet e fjal\u00ebs, gjithnj\u00eb duke e zgjeruar dhe dend\u00ebsuar korniz\u00ebn e konceptit p\u00ebr heshtjen, si kategori gjith\u00ebp\u00ebrfshir\u00ebse, p\u00ebrcaktuese e pohimeve poetike&#8230; P\u00ebrcaktimet k\u00ebtu nuk u shtruan thjesht si di\u00e7ka e radhitur p\u00ebr efekte retorike, por si frym\u00eb e shpirt\u00ebrores, kredhje n\u00eb universin e heshtjes, nj\u00ebkoh\u00ebsisht p\u00ebr t\u00eb path\u00ebnat e gjakimin e pengut t\u00eb saj t\u00eb madh\u00ebrish\u00ebm.<\/p>\n<p>N\u00eb k\u00ebt\u00eb poem\u00eb heshtja nuk konceptohet si kategori e ngurt\u00eb, si nj\u00eb zjarr i shuar pa prushin q\u00eb djeg ashtin e shkrin l\u00ebkur\u00ebn. Pa u habitur, cikli i shnd\u00ebrrimit vijon: hiri i heshtjes kthehet p\u00ebrs\u00ebri n\u00eb flak\u00eb e prush, sepse brendia e saj ka dallg\u00ebzime e drith\u00ebrima t\u00eb shpirtit&#8230; Poezia shfaqet pik\u00ebrisht n\u00eb paradoksin e saj poetik.<\/p>\n<p style=\"text-align: center;\">* * *<\/p>\n<p>P\u00ebrsiatjet p\u00ebr heshtjen, e konceptuar si poetik\u00eb e filozofi e saj, n\u00eb poem\u00ebn \u201cSyt\u00eb e heshtjes\u201d t\u00eb poetit inventiv Anton Nik\u00eb Berisha, m\u00ebtojn\u00eb pleksjen e trinis\u00eb: poetik\u00eb, ontologji, imagjinat\u00eb. Gjithsesi sfondi i k\u00ebsaj trinie \u00ebsht\u00eb imagjinata. Trajtat e shprehjes artistike prore l\u00ebvizin n\u00eb suazat e t\u00eb s\u00eb mundshmes relative. Universi i t\u00eb path\u00ebnave \u00ebsht\u00eb e pakufi. Pra, kurdoher\u00eb mbeten t\u00eb path\u00ebnat, t\u00eb cilave priren t`iu rreken dijetar\u00eb e poet\u00eb, secili me individualitet e veta t\u00eb kundrimit t\u00eb ndjeshm\u00ebris\u00eb, manifestimeve pararend\u00ebse n\u00eb intuit\u00ebn vijuese t\u00eb ak\u00ebcilit dashnor t\u00eb shprehjes poetike. Poet\u00ebt duke p\u00ebrplot\u00ebsuar nj\u00ebri-tjetrin n\u00eb hap\u00ebsira, koh\u00eb, mjedise e tradita t\u00eb ndryshme t\u00eb p\u00ebrmbushjes shpirt\u00ebrore, matin pulset e ndjeshm\u00ebris\u00eb shoq\u00ebrore&#8230;<\/p>\n<p>Zgjerimin e konceptit poetik p\u00ebr heshtjen Anton Nik\u00eb Berish\u00ebs ia mund\u00ebsoi kultura dhe intuita e holl\u00eb poetike, e sprovuar qoft\u00eb n\u00eb planin e gjer\u00ebsis\u00eb ideore, qoft\u00eb p\u00ebr shkatht\u00ebsin\u00eb e shtrirjes, lakimit e t\u00eb t\u00ebhollimit dep\u00ebrtues t\u00eb fijeve refleksive, t\u00eb lidhjes tyre me p\u00ebrmasat universale t\u00eb dukurive. Fjalori i k\u00ebsaj poeme dend\u00ebsohet me p\u00ebrb\u00ebr\u00ebs t\u00eb shumt\u00eb kontrastesh, ritmesh, ngjyrash, me stilin e gjuh\u00ebs figurative e t\u00eb imagjinat\u00ebs p\u00ebr t`i kapur dukurit\u00eb, shqet\u00ebsimet, trazimet, \u00ebndjet e ngaz\u00ebllimin, dilemat, mall\u00ebngjimin e d\u00ebshp\u00ebrimin e njeriut, zgripet e shpirtit e t\u00eb qenies p\u00ebrher\u00eb t\u00eb pangopura me dhuntin\u00eb e drit\u00ebs, t\u00eb trajtave t\u00eb uj\u00ebrave q\u00eb rrjedhin stin\u00ebve&#8230; Era si \u00e7el\u00ebs i sythave t\u00eb blerimit dhe si shtr\u00ebngat\u00eb tmerruese, dhimbja si d\u00ebshmi gjall\u00ebrie&#8230;<\/p>\n<p>Leximi sip\u00ebrfaq\u00ebsor na shpie n\u00eb mbresa t\u00eb lajthitura, ngase anashkalohen kodet e ideve t\u00eb pleksura n\u00eb figura. Shum\u00ebsia e ideve nuk mund t\u00eb vishej vet\u00ebm me figurat e fjal\u00ebs, qoft\u00eb personifikimi, krahasimi, simboli, hiperbola, metafora, epiteti, litota, ose me figurat e intonacionit e t\u00eb p\u00ebrs\u00ebritjes, as me ato t\u00eb diksionit e t\u00eb eufonis\u00eb, si: pyetja retorike, apostrofa, asonanca dhe aliteracioni&#8230; Po ashtu, k\u00ebsaj bote t\u00eb nd\u00ebrliqshme poetike i duheshin dhe figura t\u00eb konstruksionit, si: inversioni, elipsi, shkall\u00ebzimi, e tjera. Posa\u00e7\u00ebrisht i duhej arkitektura e nj\u00eb sintakse poetike t\u00eb pa pushtuar.<\/p>\n<p>Ideja pllenohet n\u00eb kund\u00ebrshti antitezash dhe n\u00ebp\u00ebrmjet njohjes s\u00eb vetvetes, t\u00eb v\u00ebrtet\u00ebs, eksplorimit t\u00eb jet\u00ebs e t\u00eb universit; si dhe n\u00eb k\u00ebrkime shkaqesh e zhvendosjesh paradoksale, lidhjesh t\u00eb pashk\u00ebputura, fijesh t\u00eb holla e t\u00eb trasha, enigmash t\u00eb cilave u sillemi v\u00ebrdall\u00eb&#8230; Poeti ndjeshm\u00ebrin\u00eb e subjektit poetik e pleks me p\u00ebrkufizimin mendor, prandaj, mbi p\u00ebrmas\u00ebn e ndjenjave dhe t\u00eb mendimit strukturohet poema \u201cSyt\u00eb e heshtjes.\u201d<\/p>\n<p><strong>\u00c7&#8217;ka \u00ebsht\u00eb heshtja n\u00eb p\u00ebrsiatjet poetike dhe ontologjike t\u00eb Anton Nik\u00eb Berish\u00ebs?<\/strong><\/p>\n<p>Po t`iu qasemi men\u00e7urive t\u00eb th\u00ebnieve p\u00ebr heshtjen, n\u00eb kontekste t\u00eb r\u00ebndomta dhe n\u00eb konteste v\u00eblimesh e kund\u00ebrshtish, madje p\u00ebr heshtjen si sublim\u00eb e urtis\u00eb; mund t\u00eb silleshim n\u00eb nj\u00eb qark t\u00eb rrahur tematik, q\u00eb nuk do t\u00eb na shpinte as n\u00eb thell\u00ebsi, as n\u00eb lart\u00ebsi, as n\u00eb shum\u00ebsin\u00eb e ng\u00ebrthyer t\u00eb filozofis\u00eb, t\u00eb poetik\u00ebs e t\u00eb estetik\u00ebs&#8230; E duhura e k\u00ebsaj urtie \u00ebsht\u00eb trajtimi i qasjes n\u00ebp\u00ebr kataraktet emocionale, t\u00eb ideve rrafshit t\u00eb tyre p\u00ebrcaktues, simbolik\u00ebs kahes vizionare drejt begatimit t\u00eb konceptit poetik, p\u00ebr syt\u00eb si e shohin bot\u00ebn dhe ekspresivitetin e hyrjes n\u00eb brendi t\u00eb heshtjes.<\/p>\n<p>T\u00eb p\u00ebrkufizosh variacione dhe konotacione, t\u00eb cilat burojn\u00eb nga heshtja, n\u00eb m\u00ebnyr\u00eb dhe me mjete poetike, doemos duhej t\u00eb kishe p\u00ebrafruar dy an\u00eb t\u00eb bot\u00ebs: relievin e bot\u00ebs s\u00eb ndjenjave dhe yllin rreze-art\u00eb t\u00eb mendjes, p\u00ebr t\u00eb hedh\u00eb shk\u00eblqimin e drit\u00ebs n\u00eb skutat e err\u00ebta t\u00eb universit t\u00eb nd\u00ebrdymes&#8230; K\u00ebshtu nd\u00ebrdyja e poetit shfaqet e komunikon si trajt\u00eb modeluese e dukurive, si nj\u00eb miniatur\u00eb universale.<\/p>\n<p>Sikurse v\u00ebm\u00eb re gjat\u00eb leximit identifikues, p\u00ebrpjekjen p\u00ebr t\u2019u identifikuar n\u00eb k\u00ebt\u00eb sfer\u00eb vargimi t\u00eb ndjeshm\u00ebris\u00eb, nuk e hasim si p\u00ebrpjekje p\u00ebr t`i mbi-nd\u00ebrtuar th\u00ebniet e urtis\u00eb si p\u00ebrditshm\u00ebri e tipit: heshtja \u00ebsht\u00eb kapak i argjendit; heshtja \u00ebsht\u00eb varr; mandej konceptimet e heshtjes n\u00eb konotacionet shoq\u00ebrore: heshtja \u00ebsht\u00eb miratim&#8230;; Heshtja \u00ebsht\u00eb kapitullim; heshtja \u00ebsht\u00eb kompromis; heshtja \u00ebsht\u00eb t\u00ebrheqje nga beteja; heshtje, do t\u00eb thot\u00eb, fshehje e fajit; heshtja \u00ebsht\u00eb men\u00e7uri; heshtja \u00ebsht\u00eb lig\u00ebsi; heshtja \u00ebsht\u00eb padituri; heshtja \u00ebsht\u00eb trajt\u00eb e injorimit; heshtja munges\u00eb gatishm\u00ebrie e p\u00ebrballjes; heshtja fsheh koruben e arkitektur\u00ebs&#8230;<\/p>\n<p style=\"text-align: center;\">* * *<\/p>\n<p>N\u00eb kapitullin e tret\u00eb varg\u00ebzues, poeti ngre pik\u00ebv\u00ebshtrimet e tij p\u00ebr variantet konceptuale t\u00eb heshtjes. \u00c7`\u00ebsht\u00eb heshtja?<\/p>\n<blockquote><p>Heshtja \u00ebsht\u00eb t\u00eb folurit pa z\u00eb,<br \/>\npa tingull, pa zhurm\u00eb, pa l\u00ebvizje,<br \/>\nmbushullim fjal\u00ebsh q\u00eb t\u00eb flasin<br \/>\nme gjuh\u00ebn e shenjave, me pamje, me simbole<sup>1<\/sup>&#8230;<\/p><\/blockquote>\n<p>\u00c7far\u00eb hasim k\u00ebsaj udhe t\u00eb k\u00ebrkimit poetik? Gjithsesi v\u00ebrejm\u00eb m\u00ebsymjen e pandalshme t\u00eb poetit p\u00ebr t`ia gjetur veshjen e p\u00ebrshtatshme poezis\u00eb s\u00eb heshtjes, q\u00eb joshet nga teoria p\u00ebr heshtjen. P\u00ebrkufizimi i variacioneve t\u00eb heshtjes p\u00ebrmes vargjesh her\u00eb-her\u00eb merr tipare teorike. Q\u00ebmtimi i figurave ngjyhet n\u00eb l\u00ebngun e preferencave t\u00eb diskursit teorik me mjetet e stilit figurativ. Mendimtari me dor\u00ebn e tij finoke e t\u00ebrheq poetin. Megjithat\u00eb, n\u00eb vazhd\u00ebn e shtjellimit poetik t\u00eb Anton Nik\u00eb Berish\u00ebs, libri \u201cSyt\u00eb e heshtjes\u201d nuk i n\u00ebnshtrohet eseistikes, ngase do ta ruaj\u00eb m\u00ebvet\u00ebsin\u00eb, duke q\u00ebndruar prore n\u00eb tabanin e natyr\u00ebs letrare-artistike.<\/p>\n<p>Natyrisht poezia e nj\u00eb kategorie dhe niveli t\u00eb till\u00eb artistik, nuk mund t\u00eb ishte t\u00ebr\u00ebsisht e past\u00ebr, pa p\u00ebrvoj\u00ebn e sprovat filozofike, pa reflektimet e tej-p\u00ebrshpirtjes, t\u00eb hyjnores, pa trysnit\u00eb e realitetit jet\u00ebsor, t\u00eb cilin poezia m\u00ebton ta fisnik\u00ebroj\u00eb, ta humanizoj\u00eb dhe t`ia jap\u00eb n\u00eb dor\u00eb librin e t\u00eb urt\u00ebve t\u00eb njer\u00ebzimit. Vijimit p\u00ebrkufizues p\u00ebr heshtjen poetike do t`i jepnin shtytje moria e konotacioneve, e pamjeve t\u00eb bukuris\u00eb. P\u00ebrmas\u00ebs t\u00eb s\u00eb bukur\u00ebs shkrim-k\u00ebrkimtari do t`ia zb\u00ebrthej\u00eb hiret, duke i dh\u00ebn\u00eb ngroht\u00ebsi uj\u00ebvar\u00ebs q\u00eb e \u201cmbroth shpirtin\u201d, ndesh dallg\u00ebzimeve t\u00eb liga t\u00eb sh\u00ebmtis\u00eb, m\u00ebdyshjeve e rreziqeve&#8230; Poeti p\u00ebrher\u00eb \u00ebsht\u00eb n\u00eb ball\u00eb t\u00eb misionit t\u00eb pashuar, her\u00eb si mister i l\u00ebbyrur, pa e ndier kumtin ngadh\u00ebnjimtar n\u00eb koh\u00ebra t\u00eb zymta jetese, her\u00eb si m\u00ebsymje p\u00ebr ta shpaluar bardh\u00ebsin\u00eb e praruar mbi mua, mbi ty dhe n\u00eb t\u00eb tjer\u00eb. Heshtja si kategori estetike e t\u00eb madh\u00ebrishmes, ng\u00ebrthen brenda vet\u00ebs \u201clumin e dashuris\u00eb\u201d dhe \u201cliqenin e p\u00ebrd\u00ebllimit.\u201d<\/p>\n<p>Paqja e brendshme \u00ebsht\u00eb nj\u00ebra nga rrethanat fatlume p\u00ebr kundrime gjakftohta t\u00eb kund\u00ebrth\u00ebnieve e t\u00eb vlimeve nd\u00ebr-njer\u00ebzore. Trajtimin e heshtjes si paqe \u201cq\u00eb duhet mb\u00ebltuar\u201d, e p\u00ebrtrollit heshtja si trajt\u00eb e urtis\u00eb. Lakmia hyri mes njer\u00ebzve dhe, meq\u00eb u b\u00eb e pashmangshme pasoi trazimi i paqes e, njeriu p\u00ebrmbushet n\u00eb bashk\u00ebsi me paqen n\u00eb shpirt e n\u00eb sht\u00ebpi. Duke qen\u00eb premis\u00eb themelore kundruall trazimit, ajo me paqen e vet i zbut marr\u00ebdh\u00ebniet mes njer\u00ebzish dhe merr kuptimin e mir\u00ebfillt\u00eb sidomos kur i takon edhe tjetrit.<\/p>\n<p>Diskursi p\u00ebr heshtjen si p\u00ebrmas\u00eb e shtrirjes zot\u00ebruese, sjell \u00ebmb\u00eblsin\u00eb e kontrastit t\u00eb gjumit dhe t\u00eb \u00ebndrrave, kur vjen befas \u201ce na i mbyll\u00eb syt\u00eb si er\u00ebsim lulesh&#8230;\u201d Metafora e heshtjes zb\u00ebrthen k\u00ebnaq\u00ebsin\u00eb dhe sh\u00ebmtin\u00eb, k\u00ebputjen e \u00ebndrr\u00ebs s\u00eb bukur nga vrazhd\u00ebsia e zhgj\u00ebndrr\u00ebs s\u00eb jet\u00ebs.<\/p>\n<p>Kapitull pas kapitulli t\u00eb vepr\u00ebs \u201cSyt\u00eb e heshtjes\u201d, poeti Anton Nik\u00eb Berisha i rreket cakut poetik, p\u00ebr t`i par\u00eb t\u00eb gjitha an\u00ebt e heshtjes. N\u00eb optik\u00ebn e shkrim-q\u00ebmtuesit, heshtja e ka shtresuar gjakimin e pashuar p\u00ebr t\u00eb madh\u00ebrishmen, p\u00ebr t\u00eb gjitha kategorit\u00eb e t\u00eb bukur\u00ebs, ndaj nuk ngurron p\u00ebr ta merituar bekimin e tok\u00ebs e t\u00eb qiellit edhe me aktin sublim t\u00eb flijimit dhe, me brisht\u00ebsin\u00eb e natyr\u00ebs s\u00eb cil\u00ebs i p\u00ebrket:<\/p>\n<blockquote><p>\u00ebsht\u00eb flijim i brisht\u00eb i frym\u00ebsis\u00eb s\u00eb fjal\u00ebs<br \/>\nme dhjet\u00ebra ngjyrime ting\u00ebllimash pa z\u00eb<sup>2<\/sup><\/p><\/blockquote>\n<p>Duke ng\u00ebrthyer gjakimin e etur, lumi i heshtjes rr\u00ebmbimthi p\u00ebrplaset n\u00eb shk\u00ebmbinj, derisa t\u00eb arrij\u00eb rrafshin e qet\u00eb t\u00eb rrjedh\u00ebs. K\u00ebshtu heshtja merr konotacionin e durimit&#8230; Heshtja p\u00ebrplasjen nuk e shmang, por e hesht n\u00eb p\u00ebrmas\u00ebn e vet. Dy kuptimet: rrjedha dhe shk\u00ebmbi i p\u00ebrkasin heshtjes si simbolik\u00eb e gjall\u00ebris\u00eb ekzistenciale, si rrjedh dhe q\u00ebndres\u00eb.<\/p>\n<p style=\"text-align: center;\">* * *<\/p>\n<p>\u00c7`\u00ebsht\u00eb dashuria e konotacioneve t\u00eb heshtjes e Anton Nik\u00eb Berish\u00ebs? N\u00eb qoft\u00eb se th\u00ebnia e diskursit shqyrtues artikulohet pasi t\u00eb kaloj\u00eb n\u00ebp\u00ebr filtrat e logjik\u00ebs, th\u00ebnia poetike e zhvendos logjik\u00ebn, p\u00ebr t`ua l\u00ebn\u00eb mund\u00ebsin\u00eb situatave paradoksale dhe antitezave t\u00eb sendeve e dukurive. Aty ku nuk mund t\u00eb q\u00ebndroj\u00eb rendi logjik i gj\u00ebrave, kur situat\u00ebn logjika e sheh t\u00eb patejkalueshme, e tejkalon n\u00eb m\u00ebnyr\u00ebn m\u00eb radikale poetika e figur\u00ebs ose figuracioni poetik. Mir\u00ebpo, kjo nuk do t\u00eb thot\u00eb se poetika figurative \u00ebsht\u00eb rezultuese afektive e trazimit shpirt\u00ebror. D\u00ebshmi p\u00ebr p\u00ebrtrollitje t\u00eb k\u00ebtij konstatimi jan\u00eb vargjet e poem\u00ebs \u201cSyt\u00eb e heshtjes.\u201d<\/p>\n<p>Syt\u00eb dhe heshtja nj\u00eb togfjal\u00ebsh i thjesht, por brendia e tij v\u00eb n\u00eb funksion shum\u00ebsi pamjesh, ndodhish, d\u00ebshmi ndjeshm\u00ebrie, konceptesh mendore, dhimbjesh, absurdesh, trajtash tragjike t\u00eb ekzistenc\u00ebs, ngaz\u00ebllimesh dhe udh\u00eb-rr\u00ebfimesh njer\u00ebzore. Te \u201cSyt\u00eb e heshtjes\u201d vesh\u00ebt, gjymtyr\u00eb p\u00ebr kapjen e ndijimeve t\u00eb jashtme, nuk duken, por lihen p\u00ebr t\u2019u kuptuar. Koncepti heshtje, po aq sa shikimeve, i ka l\u00ebn\u00eb hap\u00ebsir\u00eb dhe ndijimit, por syt\u00eb e poetit nj\u00ebkoh\u00ebsisht jan\u00eb shqisa ndjeshm\u00ebrie, dyfish funksionale. Kjo ndjeshm\u00ebri n\u00eb librin e saj t\u00eb heshtur n\u00ebnvizon p\u00ebshp\u00ebrimat m\u00eb z\u00eb-humbura, meq\u00eb nga egoja e vet ka p\u00ebrjashtuar kakofonin\u00eb, krismat, britmat, sharjen, mallkimin e z\u00ebsh\u00ebm dhe gj\u00ebm\u00ebn.<\/p>\n<p>Kjo tipologji figurative \u00ebsht\u00eb ngjizur me \u00e7ilt\u00ebrsi n\u00eb krojet e kristalta t\u00eb \u00e7ilt\u00ebrsis\u00eb&#8230; Boshti i togfjal\u00ebshit \u201cSyt\u00eb e heshtjes\u201d i k\u00ebsaj poeme, \u00ebsht\u00eb identifikuar n\u00eb Modelin e syve p\u00ebrd\u00ebllimtar\u00eb t\u00eb N\u00ebn\u00ebs Tereze, p\u00ebrkat\u00ebsisht t\u00eb Sh\u00ebn Terezes.<\/p>\n<p>Autori i p\u00ebrsiatjeve poetike vazhdon zgjerimin e konotacioneve p\u00ebr pamjet e heshtura, vazhda e t\u00eb cilave pashmangsh\u00ebm derdhet n\u00eb detin e dashuris\u00eb:<\/p>\n<blockquote><p>Heshtja \u00ebsht\u00eb thelbi i dashuris\u00eb<sup>3<\/sup>&#8230;<\/p><\/blockquote>\n<p>Dashuria nuk i ka rr\u00ebnj\u00ebt vet\u00ebm n\u00eb ndjenja, n\u00eb munges\u00ebn e saj, n\u00eb dhimbje, n\u00eb gjakimin e k\u00ebrkimet p\u00ebr t\u00eb&#8230; Dashurin\u00eb e p\u00ebrshkojn\u00eb drith\u00ebrima e p\u00ebrc\u00ebllim\u00eb flak\u00ebsh, maja shigjetash t\u00eb hark\u00ebtar\u00ebve; hark\u00ebtar\u00eb sh\u00ebnjestrash t\u00eb \u00ebmbla. Si e till\u00eb, e dal\u00eb prej shpirti, e mbjell\u00eb hullive t\u00eb zemr\u00ebs:<\/p>\n<blockquote><p>\u00ebsht\u00eb rruga m\u00eb e shkurt\u00ebr t\u00eb mb\u00ebrrihet te Hyji<sup>4<\/sup><\/p><\/blockquote>\n<p>Esen\u00eb e tij artistike poeti e drejtoi drejt lidhjesh t\u00eb tok\u00ebsores me Hyjin, me bot\u00ebn hyjnore si ndjeshm\u00ebri e p\u00ebrshpirtshme biblike, si sfer\u00eb e t\u00eb madh\u00ebrishmes q\u00eb na v\u00ebzhgon, qorton e p\u00ebrd\u00ebllen. Tok\u00ebsorja dhe hyjnorja e dashuris\u00eb, e pen\u00ebs dhe mendjes t\u00eb shkrim-q\u00ebmtuesit Anton Nik\u00eb Berisha, kusht\u00ebzohen pashk\u00ebputsh\u00ebm me orbit\u00ebn e syve gjith\u00eb-pam\u00ebs,\u201cSyve t\u00eb heshtjes.\u201d \u00cbsht\u00eb formul\u00eb e r\u00ebndomt\u00eb si p\u00ebr poetin, ashtu dhe p\u00ebr lexuesin se \u201cdashuria nga dashuria rritet.\u201d Antiteza e k\u00ebsaj natyrshm\u00ebrie do t\u00eb ishte: dashuria pa dashuri venitet.<\/p>\n<p>Cil\u00ebsimi i heshtjes si dhunti, si thesar gj\u00ebsendesh t\u00eb \u00e7muara, si vet\u00ebdije e pjekur, e f\u00ebrguar p\u00ebr shije, e flijuar p\u00ebr t\u00eb tjer\u00ebt, e zbret autorin nga lart\u00ebsia poetike e hyjnores n\u00eb nj\u00eb shtjellim eseistik t\u00eb udh\u00ebrr\u00ebfyesit, t\u00eb ligj\u00ebruesit p\u00ebr kahet e ecejakeve etike t\u00eb njeriut, p\u00ebr nd\u00ebrtimin e standardit qytet\u00ebrues t\u00eb vlerave njer\u00ebzore.<\/p>\n<p><strong>Cilit njeri i drejtohet ky poet?<\/strong><\/p>\n<p>Gjithsesi njeriu i k\u00ebtij poeti ka tipare t\u00eb k\u00ebtij mjedisi, por komunikon edhe me mjediset e tjera, me brengat e p\u00ebrbashk\u00ebta t\u00eb \u00e7do ambienti. Tiparet e ve\u00e7anta t\u00eb personazhit ng\u00ebrthehen n\u00eb t\u00eb p\u00ebrgjithshmet e personazheve, relievit t\u00eb mjediseve, racave, feve dhe t\u00eb etnive t\u00eb ndryshme.<\/p>\n<p style=\"text-align: center;\">* * *<\/p>\n<p>K\u00ebrkimi poetik p\u00ebrmes k\u00ebsaj poeme merr kahen e ligj\u00ebrimit t\u00eb nj\u00eb udh\u00ebrr\u00ebfyesi t\u00eb sprovuar. Tashm\u00eb duket se ai udh\u00ebrr\u00ebfyes \u00ebsht\u00eb duke zbritur tat\u00ebpjet\u00ebs relievit n\u00eb fush\u00ebn e parim\u00ebsis\u00eb etike t\u00eb N\u00ebn\u00ebs Tereze. K\u00ebtu e hasim urtin\u00eb si diskurs q\u00eb e tejkalon sfer\u00ebn e vet dhe merr rolin e nj\u00eb dizajnuesi t\u00eb p\u00ebrzgjedhjes s\u00eb veshjes, t\u00eb asaj veshjeje q\u00eb t`i ket\u00eb hije sedr\u00ebs njer\u00ebzore, kulturore, etike e men\u00e7uruake; tejkalimit t\u00eb ngushticave vetjake, shpirt\u00ebrore, ngadh\u00ebnjimit t\u00eb s\u00eb mir\u00ebs. Apostrofa urtuake e shtyll\u00ebs t\u00eb filozofis\u00eb s\u00eb Bibl\u00ebs bie mbi vatr\u00ebn e durimit; pik\u00ebrisht aty ku e ka burimin forca ngadh\u00ebnjimtare e paqes t\u00eb Homo sapiens-it.<\/p>\n<p>Variacionet e heshtjes n\u00eb morin\u00eb e p\u00ebrfytyrimeve t\u00eb tyre, ashtu si nuk i kemi hasur n\u00eb letrat e shqip-shkrimit, shfletojn\u00eb gam\u00ebn e gjer\u00eb t\u00eb poezis\u00eb me segmente mendore. Gjithsesi k\u00ebso nd\u00ebrtimesh t\u00eb poezis\u00eb, me tekst e figura t\u00eb dendura, ofrojn\u00eb qasje t\u00eb hapura dhe dep\u00ebrtuese, oksimoron kuptimesh e zb\u00ebrthimesh ontologjike. Autori shkruan mbi faqet e librit t\u00eb vet\u00eb-njohjes e, na shpie n\u00eb relievin e mendimit. (S)fondi i p\u00ebrsiatjeve poetike i poem\u00ebs \u201cSyt\u00eb e heshtjes\u201d jan\u00eb figurat e veshura me mendim.<\/p>\n<p>\u201cHeshtja \u00ebsht\u00eb puhiz\u00eb e brisht\u00eb\u201d<sup>5<\/sup>, dometh\u00ebn\u00eb l\u00ebmon lehtas gjethet e frytet, flok\u00ebt e kallinjve t\u00eb grurit, t\u00eb lulediellit, t\u00eb vash\u00ebs e t\u00eb djalit. Shtresa kuptimore ose semantike e heshtjes \u00ebsht\u00eb termometri i ngroht\u00ebsis\u00eb shpirt\u00ebrore, si impulse gjall\u00ebrie dhimbjesh e g\u00ebzimesh, q\u00eb hyjn\u00eb e dalin shpirtit dhe l\u00ebn\u00eb vrag\u00eb, plag\u00eb e mbresa&#8230; At\u00ebbot\u00eb, do t`i bartim si barr\u00eb t\u00eb r\u00ebnda e t\u00eb lehta, si k\u00ebng\u00eb vaji e ngaz\u00ebllimi, t\u00eb cilave u fiket e ndizet drita, p\u00ebrderisa qet\u00ebsia nuk ua ka hedhur dheun e amshuar p\u00ebr bim\u00ebn e re&#8230;<\/p>\n<p>Konceptimi i heshtjes si At Dhe Dashuri, si M\u00ebm\u00eb Dheu, e shtyn unin e poetit t`i m\u00ebsyj\u00eb testamentet e ng\u00ebrthesave: rr\u00ebnj\u00ebt, trungun, deg\u00ebt, frym\u00ebmarrjen, gjethimet e rip\u00ebrt\u00ebrishme p\u00ebr form\u00ebsimin e kurorave, drejtpeshimin e identifikimit, vijimit t\u00eb qen\u00ebsis\u00eb etike, rrokullisjen e gurit dhe lirimin e gjarprit n\u00ebn gur, si ruajt\u00ebs i kultit t\u00eb sht\u00ebpis\u00eb. Pashmangsh\u00ebm: heshtja si dashuri M\u00ebm\u00eb Dheu \u00ebsht\u00eb: \u201cvarg\u00ebzim q\u00eb s`k\u00ebputet asnj\u00ebher\u00eb&#8230;\u201d<\/p>\n<p>Dialektika e vazhdimit t\u00eb identitetit dhe trash\u00ebgimia e t\u00eb par\u00ebve, rishkrimi tri her\u00eb i togfjal\u00ebshit me shkronj\u00eb t\u00eb madhe: \u201c t\u00eb Par\u00ebve, t\u00eb Par\u00ebve t\u00eb t\u00eb Par\u00ebve\u201d, n\u00eb kontekstin e poezis\u00eb e forcon dhe shtrin p\u00ebrtej mund\u00ebsis\u00eb kohore theksin logjik dhe apostrof\u00ebn e zgjeruar. K\u00ebsisoj, poeti duket se i ka kap\u00ebrcyer klishet\u00eb e arealit gojor t\u00eb vargut dhe, n\u00ebse shfaqet diku ndonj\u00eb nuanc\u00eb e atill\u00eb \u00ebsht\u00eb krejt\u00ebsisht e asimiluar.<\/p>\n<p>\u00c7ka \u00ebsht\u00eb qen\u00ebsia e l\u00ebngshme e heshtjes? \u00cbsht\u00eb intimja e shtresimit si mall\u00ebngjim, si gjendje e flashk\u00ebt e p\u00ebrc\u00eblluese, si eshk\u00eb bjeshke q\u00eb nis djegien e subjektit jet\u00ebsor e poetik.<\/p>\n<p>Syt\u00eb \u201ce lodhur nga pritja\u201d e presin lamtumir\u00ebn e nj\u00eb p\u00ebrfundimi, q\u00eb dukej se nuk do t\u00eb kishte fund:<\/p>\n<blockquote><p>por \u00e7do fillim \u00ebsht\u00eb nisma e nj\u00eb fundi<br \/>\ndhe \u00e7do fund \u00ebsht\u00eb fillimi i nj\u00eb nisme<sup>6<\/sup><\/p><\/blockquote>\n<p>Fillimi dhe fundi, fundi dhe fillimi jan\u00eb brenda kornizave t\u00eb heshtjes, t\u00eb cilat i p\u00ebrligj dialektika e shnd\u00ebrrimeve t\u00eb jet\u00ebs nga trajta e gjall\u00eb n\u00eb t\u00eb vdekshme. Nisma e nj\u00eb vaji f\u00ebmije, pranvera e vrullit rinor, pjekja dhe tharja e l\u00ebngut prej pleq\u00ebrie, jan\u00eb hallka skajesh t\u00eb nj\u00ebjtit zinxhir&#8230;<\/p>\n<p>Shk\u00eblqimi i t\u00eb bukur\u00ebs josh dhe ushqen sinonimin e kobit t\u00eb vet, si \u00ebndje, gjakim, etje, epsh i pareshtur deri n\u00eb p\u00ebrmbushjen e lakmis\u00eb, q\u00eb autori e p\u00ebrmbyll\u00eb me hepy end. Ndoshta Ai mund t`i shmangej k\u00ebsaj skeme, skem\u00ebs s\u00eb p\u00ebrfundimit t\u00eb lumtur e, ta linte pezull reti\u00e7enc\u00ebn e vargut?<\/p>\n<p>Orbita e heshtjes me fijet e saja i mb\u00ebshtjell \u00ebnd\u00ebrrimet si realitet i pap\u00ebrmbushur, ose si zhgj\u00ebnd\u00ebrr e d\u00ebshirueshme, do t\u00eb thoshim, gjakim e shkatht\u00ebsi e tmerrshme p\u00ebr mbijetes\u00eb.<\/p>\n<p>Poeti vazhdon shfletimin e faqeve t\u00eb librit t\u00eb heshtjes, t\u00eb cilin e shkruajn\u00eb syt\u00eb dhe ia lexojn\u00eb heshtjes, si d\u00ebshmitare e paluajtshme. Shikimet e p\u00ebrqendruara t\u00eb syve sh\u00ebnojn\u00eb l\u00ebvizjet ritmike t\u00eb atmosfer\u00ebs s\u00eb shpirtit dhe t\u00eb natyr\u00ebs.<\/p>\n<p>Shkatht\u00ebsia dhe kultura e poetit i dhan\u00eb dor\u00eb p\u00ebrzgjedhjes s\u00eb holl\u00eb figurave e semantik\u00ebs s\u00eb tyre: heshtja dhe guaca nd\u00ebrthurin gjerdanin e nd\u00ebrvarjes sinonimike&#8230; \u00c7far\u00eb fshehin k\u00ebto dy sinonime? E para: heshtjen e brendis\u00eb, e dyta: kureshtjen p\u00ebr brendin\u00eb e heshtur n\u00ebn zhguallin e guask\u00ebs. Nj\u00ebra ng\u00ebrthen subjektin poetik, ontologjik, tjetra sublimen e natyr\u00ebs, xhevahiret e detit. Q\u00eb t\u00eb dyja: heshtja si kategori e sfer\u00ebs abstrakte dhe, guaca si sublim\u00eb konkrete e qenies ujore, zb\u00ebrthejn\u00eb bukurin\u00eb e filozofis\u00eb s\u00eb heshtjes.<\/p>\n<p style=\"text-align: center;\">* * *<\/p>\n<p>Dhimbjen n\u00eb poezin\u00eb shqipe e v\u00ebshtruan nj\u00eb varg poet\u00ebsh bashk\u00ebkohor\u00eb. Anton Nik\u00eb Berisha at\u00eb e trajtoi si p\u00ebrmas\u00eb e p\u00ebrhershme konkrete \u2013 jet\u00ebsore dhe shpirt\u00ebrore t\u00eb njeriut. Si do ta trajtonte ndryshe k\u00ebt\u00eb koncept themelor p\u00ebr njeriun? Doemos dhimbja \u00ebsht\u00eb fondi jet\u00ebsor i pashmangsh\u00ebm, shenj\u00eb ndjeshm\u00ebrie e gjall\u00ebrie; prodhimtare e dendur tendosjesh dramatike, shtypje e shtys\u00eb vullnetesh e m\u00ebsymjesh, antipod pandjeshm\u00ebrie&#8230;<\/p>\n<p>Dhimbja \u00ebsht\u00eb kategoria strumbullar e shum\u00ebsis\u00eb shtresore poetike-estetike e shtresuar n\u00eb koh\u00eb n\u00eb durimin a lig\u00ebshtin\u00eb e karakterit; mas\u00eb e burr\u00ebris\u00eb kur r\u00ebnkimet, p\u00ebrgj\u00ebrimet, lutjet, \u00e7artja i lihen n\u00eb dor\u00eb nj\u00eb madh\u00ebshtie frenuese, sinonimit t\u00eb durimit. N\u00eb k\u00ebt\u00eb kontekst spikatet cil\u00ebsia e burr\u00ebris\u00eb, nd\u00ebrsa heshtja me jorganin e vet ia mbulon dhimbjes gjymtyr\u00ebt e molisura.<\/p>\n<p>Sprovimet ekzistenciale, ku zot\u00ebron heshtja, ngjiten e zbresin n\u00eb peshoren e nd\u00ebrgjegjes, ngjash\u00ebm dilemave t\u00eb artit hamletian: t\u00eb jesh a mos t\u00eb jesh ai i v\u00ebrteti, t\u00eb jesh ai i \u00ebndrr\u00ebs ose t`ia mund\u00ebsosh asaj zhgj\u00ebndrr\u00ebn e p\u00ebrgjumjes?&#8230; K\u00ebsaj hap\u00ebsire t\u00eb pap\u00ebrcaktuar t\u00eb gjallimit rritet e majmet krimbi i dyshimit dhe m\u00ebdyshjet g\u00ebrryese t\u00eb trurit. Vijuesh\u00ebm kontrasteve t\u00eb ashpra t\u00eb ekzistenc\u00ebs, huazohet p\u00ebrvoja e artit t\u00eb madh\u00ebrish\u00ebm t\u00eb William Shakespeare, n\u00eb vargun e parafrazuar, t\u00eb shk\u00ebputur nga \u201c\u00cbndrra e nj\u00eb nate vere.\u201d<\/p>\n<p>Anton Nik\u00eb Berisha gjithnj\u00eb ka parasysh modelin parashikues t\u00eb fenomeneve njer\u00ebzore, sipas tipologjis\u00eb s\u00eb N\u00ebn\u00ebs Tereze, t\u00eb k\u00ebsaj M\u00ebsueseje t\u00eb devotshme p\u00ebr njer\u00ebzimin, prandaj, shkrim-k\u00ebrkimtari eksploroi vargun e konotacioneve t\u00eb drejtp\u00ebrdrejta: \u00e7far\u00eb jan\u00eb dhe si e pan\u00eb jet\u00ebn n\u00eb rrjedhat e saj syt\u00eb metaforik\u00eb t\u00eb togfjal\u00ebshit t\u00eb ng\u00ebrthyer n\u00eb \u201cSyt\u00eb e heshtjes\u201d?<\/p>\n<p>Heshtja n\u00eb variacionet e saj paraqitet si qen\u00ebsi e rrojtjes me virtyte, a sikurse e modeloi poeti:<\/p>\n<blockquote><p>as n\u00eb \u00ebnd\u00ebrr nuk duhet t\u00eb pish<br \/>\nujin e turpit q\u00eb e nxit shprishjen, shembjen<sup>7<\/sup>&#8230;<\/p><\/blockquote>\n<p>Kjo frym\u00eb e p\u00ebrshkon n\u00eb t\u00ebr\u00ebsi poem\u00ebn, sintetizon virtytet m\u00eb t\u00eb pastra t\u00eb karakterit njer\u00ebzor: mir\u00ebsin\u00eb, urt\u00ebsin\u00eb, \u00e7ilt\u00ebrsin\u00eb, burr\u00ebrin\u00eb, shpirtgjer\u00ebsin\u00eb, marr\u00ebdh\u00ebnie cil\u00ebsore mes njer\u00ebzish. Mir\u00ebpo, kujdes: udh\u00ebs s\u00eb gjat\u00eb e p\u00ebrkohshmja e cil\u00ebsive, t\u00eb mos digjet sikur zjarri me kasht\u00eb!<\/p>\n<p style=\"text-align: center;\">* * *<\/p>\n<p>N\u00eb rrjedh\u00ebn e heshtjes p\u00ebr t\u00eb madh\u00ebrishmen, p\u00ebr trajtat e t\u00eb mir\u00ebs, p\u00ebr t\u00eb bukur\u00ebn, p\u00ebr dhimbjen, p\u00ebr flijimin dhe tragjiken plekset heshtja si estetik\u00eb e lig\u00ebsis\u00eb, si e keqe e p\u00ebrmasave nga m\u00eb t\u00eb ndryshme. Smira n\u00eb brendin\u00eb e saj \u201crrit nep\u00ebrk\u00ebn\u201d, e cila k\u00ebrc\u00ebnon p\u00ebrmes strofk\u00ebs, q\u00eb ngre n\u00eb shpirt e i jep zjarr urrejtjes, shp\u00ebrfilljes dhe nxjerr n\u00eb sip\u00ebrfaqe t\u00eb dheut urithin \u201cshp\u00ebrfill\u00ebs\u201d, merimang\u00ebn \u201ctin\u00ebzare\u201d, q\u00eb i shtrin rrjetat skutave e k\u00ebndeve p\u00ebr ta kapur gjahun e vet.<\/p>\n<p>Heshtja, si sprov\u00eb e sprovimit t\u00eb r\u00ebnd\u00eb, p\u00ebr ta ruajtur t\u00eb fsheht\u00ebn e shtyn idealistin n\u00eb zgripe t\u00eb honit&#8230; Karakteri i fort\u00eb dhe sadizmi i skajsh\u00ebm e thyejn\u00eb qenien fizike t\u00eb heroit. Atij i kusht\u00ebzohet domosdoja: t\u00eb mos kesh gjuh\u00eb, t\u00eb mos kesh goj\u00eb dhe t\u00eb jesh si guri. T\u00eb lidh\u00ebsh gjuh\u00ebn, t\u00eb mos \u00e7el\u00ebsh goj\u00ebn&#8230; T`ia fal\u00ebsh trupin tortur\u00ebs t\u00eb sadistit, pa iu lutur, pa iu p\u00ebrgj\u00ebruar p\u00ebr falje dhe m\u00ebshir\u00eb se ke:<\/p>\n<blockquote><p>dy gisht fytyr\u00eb e b\u00ebhet fush\u00eb e pa skaj,<br \/>\nku dhe djalli i dehur zellsh\u00ebm do t`vall\u00ebzoj\u00eb<sup>8<\/sup><\/p><\/blockquote>\n<p>Kush mund t\u00eb jet\u00eb i till\u00eb, q\u00eb trupit, i cili mban jet\u00eb, t`i thot\u00eb: lamtumir\u00eb, shpirtit: ndizmi ato hire?! \u00cbsht\u00eb Ai t\u00eb cilit i p\u00ebrulemi dhe n\u00eb pllak\u00ebn prej guri i v\u00ebm\u00eb lule&#8230;<\/p>\n<p style=\"text-align: center;\">* * *<\/p>\n<p>N\u00eb ligj\u00ebrimin vijues poetik t\u00eb librit \u201cSyt\u00eb e heshtjes\u201d, heshtja merr trajt\u00ebn e foshnj\u00ebs s\u00eb njom\u00eb, me hiret e buz\u00ebqeshjes e t\u00eb g\u00ebzimit. Ajo hyn n\u00eb bot\u00ebn time, n\u00eb tend\u00ebn, n\u00eb t\u00eb atyre p\u00ebr t`i zmbrapsur, qoft\u00eb p\u00ebrkoh\u00ebsisht, brengat, shqet\u00ebsimet dhe jetes\u00ebn mes sosh. Foshnja e heshtjes t`i jep do\u00e7kat e buta pik\u00ebrisht kur t\u00eb kaplon shiu i pik\u00ebllimit, acari i d\u00ebshp\u00ebrimit, agimi i zbardhjes s\u00eb territ, bukuria e rrezeve, ngjyrat, ritmet e dit\u00ebs e t\u00eb frym\u00ebmarrjes s\u00eb lir\u00eb, er\u00eb-dehja&#8230;<\/p>\n<p>Ng\u00ebrthesat e s\u00eb kaluar\u00ebs i grish dhe i mbart heshtja. Arkivimet e kujtes\u00ebs n\u00eb thell\u00ebsi t\u00eb koh\u00ebs, n\u00eb thell\u00ebsi t\u00eb heshtjes, ku m\u00eb shum\u00eb e ku m\u00eb pak, nxjerrin krye n\u00eb morin\u00eb e ngjarjeve, b\u00ebmave e flijimeve, q\u00eb pat\u00ebn forc\u00eb t`i ruajn\u00eb shenjat n\u00eb gur\u00eb, pergamena, pllaka, n\u00eb arealin kolektiv, mandej t\u00eb shkruar n\u00eb mendjen lib\u00ebr. Madh\u00ebshtia e tronditja, absurdi dhe qart\u00ebsia u sintetizuan n\u00eb korpuse v\u00ebllimesh t\u00eb heshtjes&#8230;<\/p>\n<p>Kureshtja e udh\u00ebrr\u00ebfyesit Anton Nik\u00eb Berisha shpie te heshtja brenda bot\u00ebs son\u00eb t\u00eb vog\u00ebl. Ajo heshtje shtreson drit\u00ebn e pafund dhe, at\u00eb drit\u00eb e kishte huazuar nga shk\u00eblqime yjesh, duke ia shtuar shk\u00eblqimit edhe ngroht\u00ebsin\u00eb. Ngroht\u00ebsia, pos dhuntis\u00eb s\u00eb drit\u00ebs, do t`ia fal\u00eb syrit vakt\u00ebsin\u00eb e lot\u00ebve, pik\u00ebllimi i t\u00eb cil\u00ebve ujit lulet er\u00ebmira.<\/p>\n<p>\u201cSyt\u00eb e heshtjes\u201d ligj\u00ebrojn\u00eb t\u00eb p\u00ebrhershmen q\u00eb mbetet pas ndodhjes&#8230; Ata sy m\u00ebtuan t\u00eb prekin e kapin an\u00ebt e dukshme edhe n\u00eb t\u00eb err\u00ebt\u00ebn e heshtjes. \u00c7far\u00eb heshtje \u00ebsht\u00eb kjo? Nj\u00eb si shkret\u00ebtir\u00eb e pafund, kur nuk mund t\u00eb l\u00ebvrosh t\u00eb v\u00ebrtet\u00ebn, kur pran\u00eb ujit ke t\u00eb pashuar etjen&#8230;<\/p>\n<p>Si mund t\u00eb qet\u00ebsohet trazimi i shpirtit m\u00eb mir\u00eb se n\u00eb heshtje? K\u00ebng\u00ebs n\u00eb heshtje i laget dhe thahet fytyra, ndaj p\u00ebrmes figur\u00ebs s\u00eb krahasimit \u201c<em>si shi i muzg\u00ebt mb\u00ebrthyer nga terri<\/em>\u201d<sup>9<\/sup>, ushtima, shkreptimat, bubullimat, gurrat e plag\u00ebve t\u00eb hapura rrjedhin, por i mb\u00ebrthen, i fashit jet\u00ebgjat\u00ebsia n\u00eb kufijt\u00eb e heshtur t\u00eb heshtjes. Gjith\u00eb-koh\u00ebs s\u00eb njeriut i mbetet tharmi i dashuris\u00eb; zanafilla dhe p\u00ebrmbyllja, pastaj s\u00ebrishmi dashuria&#8230;<\/p>\n<p>Heshtja dhe vdekja jan\u00eb \u201chije gur\u00ebzuese\u201d, di\u00e7ka tin\u00ebzare q\u00eb t\u00eb kapin, t\u00eb nguliten si shigjeta t\u00eb helmatisura, t\u00eb mb\u00ebrthejn\u00eb, t\u00eb shprishin mendjen, t&#8217;i shtangojn\u00eb gjymtyr\u00ebt, e zhb\u00ebjn\u00eb buz\u00ebqeshjen me shpat\u00ebn e nj\u00eb kalor\u00ebsi; \u00ebsht\u00eb nj\u00eb \u201c<em>rrjet\u00eb e mynxyrt\u00eb, gjyq i fundit i nd\u00ebrgjegjes<sup>10<\/sup>&#8230;<\/em>\u201d.<\/p>\n<p>K\u00ebto p\u00ebrsiatje poetike me shtjellime hapjesh tematike e motivesh t\u00eb shumta, sjellin p\u00ebrballjen e njer\u00ebzimit me lig\u00ebsi t\u00eb ndryshme. P\u00ebrballja me lig\u00ebsin\u00eb t\u00ebnde, t\u00eb k\u00ebqijat t\u00eb cilat nuk t\u00eb falen, nuk t\u00eb anashkalojn\u00eb&#8230; K\u00ebshtu ndodh kur nd\u00ebrgjegjja jote e zgjuar nuk t\u00eb fal\u00eb. \u00cbsht\u00eb nj\u00eb \u00ebnd\u00ebrr e trishtuar, q\u00eb nuk e ka pas zhgj\u00ebndrr\u00ebn; \u00ebsht\u00eb nj\u00eb akt i kap\u00ebrcimit tej k\u00ebsaj bote sa \u201d<em>nj\u00eb fluturim zogu prej deg\u00ebs n\u00eb deg\u00eb<\/em>\u201d<sup>11<\/sup>.<\/p>\n<p>Konotacionit p\u00ebrmbyll\u00ebs t\u00eb heshtjes i shkurtohet udh\u00ebtimi meditativ. P\u00ebrmbyllja t\u00eb shpie n\u00eb amshimin e p\u00ebrhersh\u00ebm&#8230; Fiken shikimet, ngadh\u00ebnjen heshtja&#8230;<\/p>\n<p><strong>Akti i p\u00ebrmbylljes<\/strong><\/p>\n<p>Shqyrtimi i poem\u00ebs \u201cSyt\u00eb e heshtjes\u201d i poetit e romansietit Anton Nik\u00eb Berisha t\u00eb ofron mund\u00ebsi t\u00eb shumta qasjesh, k\u00ebndv\u00ebshtrimesh e reflektimesh figurative, tematike, estetike, stilistike e filozofike. Ana figurative e gjuh\u00ebs s\u00eb k\u00ebtij poeti karakterizohet nga dy an\u00ebt e medaljes&#8230;<\/p>\n<p>P\u00ebrvoja stilistike dhe k\u00ebrkimet e pareshtura, q\u00ebmtimi me shije, kultur\u00eb dhe intuit\u00eb dep\u00ebrtuese n\u00eb thelbin e dukurive e t\u00eb \u00e7\u00ebshtjeve, k\u00ebtij poeti i mund\u00ebsuan ta pasuroj\u00eb shprehjen artistike, duke sjell\u00eb margaritar\u00eb nd\u00ebrtimesh figurative n\u00eb letrat e shkrimit shqip. Vargu i k\u00ebtij shkrim-q\u00ebmtuesi dend\u00ebsohet me ng\u00ebrthesa figurash t\u00eb bukura e reflektuese; t\u00eb tilla sikurse kjo tipologji e vargut:<\/p>\n<blockquote><p>kur sythojn\u00eb gemat si buz\u00ebqeshje f\u00ebmije<sup>12<\/sup><\/p><\/blockquote>\n<p>Filozofia jet\u00ebsore, etike dhe estetike e k\u00ebsaj poezie d\u00ebshmohet p\u00ebrmes tekstit; e nd\u00ebrtuar asisoj, q\u00eb lyp p\u00ebrqendrimin dhe kultur\u00ebn e nj\u00eb lexuesi t\u00eb formuar: p\u00ebr tekstin, n\u00ebntekstin dhe t\u00ebr\u00ebsin\u00eb e ng\u00ebrthesave n\u00eb artin poetik.<\/p>\n<p>P\u00ebrshkall\u00ebzimi i tekstit t\u00eb poezis\u00eb s\u00eb Anton Nik\u00eb Berish\u00ebs, p\u00ebr kaq sa u tha e sa do t\u00eb thuhet, arrin majat e artit elitar.<\/p>\n<p><em>Gjilan, korrik-tetor 2019<\/em><\/p>\n<blockquote><p><strong>R E F E R E N C A<\/strong>:<br \/>\n1. Anton Nik\u00eb Berisha, Syt\u00eb e heshtjes. P\u00ebrsiatje poetike. Argeta LMG, Tiran\u00eb 2018, f. 17.<br \/>\n2. Po aty, f. 21.<br \/>\n3. Po aty, f. 22.<br \/>\n4. Po aty, f. 22.<br \/>\n5. Po aty, f. 26.<br \/>\n6. Po aty, f. 29.<br \/>\n7. Po aty, f. 37.<br \/>\n8. Po aty, f. 39.<br \/>\n9. Po aty, f. 46.<br \/>\n10. Po aty, f. 47.<br \/>\n11. Po aty, f. 47.<br \/>\n12. Po aty, f. 45.<\/p><\/blockquote>\n","protected":false},"excerpt":{"rendered":"<p>Mehmetali Rexhepi Anton Nik\u00eb Berisha, Syt\u00eb e heshtjes. P\u00ebrsiatje poetike. Argeta LMG, Tiran\u00eb 2018 V\u00ebllimi \u201cSyt\u00eb e heshtjes\u201d brenda tridhjet\u00eb e tre kapitujve, aq sa thuhet se kishte zgjatur jeta tok\u00ebsore, e shnd\u00ebrruar n\u00eb hyjni, e Jezus Krishtit, ng\u00ebrthen p\u00ebrsiatje poetike p\u00ebr filozofin\u00eb e heshtjes. Koncepti i zgjeruar i heshtjes i poetit, romansierit, studiuesit dhe [&hellip;]<\/p>\n","protected":false},"author":1,"featured_media":45762,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[2,8,10],"tags":[],"class_list":["post-45760","post","type-post","status-publish","format-standard","has-post-thumbnail","category-artikuj","category-letersi","category-poezi"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v27.6 - https:\/\/yoast.com\/product\/yoast-seo-wordpress\/ -->\n<title>FILOZOFIA POETIKE E HESHTJES - 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\/filozofia-poetike-e-heshtjes\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"FILOZOFIA POETIKE E HESHTJES - FJALA e LIR\u00cb\" \/>\n<meta property=\"og:description\" content=\"Mehmetali Rexhepi Anton Nik\u00eb Berisha, Syt\u00eb e heshtjes. 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