{"id":48695,"date":"2019-12-11T11:49:08","date_gmt":"2019-12-11T10:49:08","guid":{"rendered":"https:\/\/fjala.info\/?p=48695"},"modified":"2019-12-13T07:50:42","modified_gmt":"2019-12-13T06:50:42","slug":"alber-kamy-shkrimtar-i-absurdit-dhe-i-revoltes","status":"publish","type":"post","link":"https:\/\/jehonashqiptare.al\/fjala\/alber-kamy-shkrimtar-i-absurdit-dhe-i-revoltes\/","title":{"rendered":"ALBER KAMY \u2013 SHKRIMTAR I ABSURDIT DHE I REVOLT\u00cbS"},"content":{"rendered":"\n

Xhelal Zejneli<\/strong><\/p>\n\n\n\n

Sizifin duhet ta p\u00ebrfytyrojm\u00eb t\u00eb lumtur<\/em><\/strong>. (Kamy)<\/em>
Ekziston e v\u00ebrteta jote, por edhe e v\u00ebrteta ime.\u00a0<\/em><\/strong>(Kamy)<\/em><\/p><\/blockquote>\n\n\n\n

Alber Kamy<\/strong>\u00a0(Albert Camus)<\/em>\u00a0ka lindur n\u00eb Mondovi t\u00eb Algjeris\u00eb m\u00eb 7 n\u00ebntor 1913. Vdiq n\u00eb nj\u00eb aksident rrugor n\u00eb Villeblevin, af\u00ebr Parisit, m\u00eb 4 janar 1960. \u00cbsht\u00eb romancier, eseist, dramaturg dhe filozof francez. Rrjedh nga nj\u00eb familje e varf\u00ebr pun\u00ebtor\u00ebsh. Babai i tij ishte francez, nd\u00ebrsa n\u00ebna spanjolle. U shkollua n\u00eb Algjeri. Ishte agjent tregtar, meteorolog, n\u00ebpun\u00ebs n\u00eb nj\u00eb agjenci anijesh si dhe n\u00ebpun\u00ebs n\u00eb prefektur\u00eb. <\/p>\n\n\n\n

Qysh si nx\u00ebn\u00ebs gjimnazi, sensibiliteti i tij p\u00ebrshkohej nga tre pasione t\u00eb m\u00ebdha: nga let\u00ebrsia, nga teatri (ishte dramaturg, regjisor dhe aktor), si dhe nga sporti, e sidomos futbolli. Gjat\u00eb gjith\u00eb jet\u00ebs s\u00eb tij, m\u00eb s\u00eb miri ndjehej n\u00eb shoq\u00ebrin\u00eb e aktor\u00ebve dhe t\u00eb sportist\u00ebve. Teatri p\u00ebr t\u00eb ishte nj\u00eb shkoll\u00eb e paz\u00ebvend\u00ebsueshme e moralit ekipor apo kolektiv dhe kund\u00ebrpesh\u00eb e vetmis\u00eb gjat\u00eb t\u00eb shkruarit. Kamy i takon filozofis\u00eb s\u00eb\u00a0ekzistencializmit<\/em><\/strong>.<\/p>\n\n\n\n

*  *  *<\/strong><\/p>\n\n\n\n

Ekzistencializmi<\/em>\u00a0(fr.\u00a0Existentialisme\u00a0<\/em>\u00ebsht\u00eb drejtim dhe doktrin\u00eb filozofike, q\u00eb ka pasur jehon\u00eb t\u00eb madhe n\u00eb let\u00ebrsi dhe n\u00eb art. Filozofi francez\u00a0Emanuel<\/strong>\u00a0Munie<\/strong> (Emmanuel Mounier, 1905-1950),\u00a0<\/em>i cili \u00ebsht\u00eb nj\u00eb nga p\u00ebrfaq\u00ebsuesit m\u00eb t\u00eb r\u00ebnd\u00ebsish\u00ebm t\u00eb\u00a0personalizmit<\/em><\/strong>\u00a0francez,\u00a0thot\u00eb se rr\u00ebnj\u00ebt e ekzistencializmit shkojn\u00eb thell\u00eb n\u00eb t\u00eb kaluar\u00ebn, n\u00eb antik\u00eb. Munie<\/strong> dhe\u00a0Zhan<\/strong>\u00a0Val<\/strong>, thon\u00eb se ekzistencialist\u00eb t\u00eb pavet\u00ebdijsh\u00ebm kan\u00eb qen\u00eb\u00a0Sokrati<\/strong> dhe\u00a0Platoni<\/strong>, pastaj\u00a0stoik\u00ebt, <\/em>Sh\u00ebn Augustini, Sh\u00ebn Bernari, Paskali<\/strong>\u00a0dhe\u00a0Men de Biran<\/strong>. Ekzistencializmi modern fillon me filozofin danez\u00a0S\u00ebren Kjerkegor<\/strong> (S\u00f6ren Kierkegaard, 1813-1855).\u00a0<\/em>Pas tij pasojn\u00eb filozof\u00ebt gjerman\u00eb\u00a0Martin<\/strong>\u00a0Hajdeger<\/strong>\u00a0(Martin Heidegger, 1889-1976)\u00a0<\/em>dhe\u00a0Karl Jaspers<\/strong>\u00a0(Karl Jaspers, 1883-1969).\u00a0<\/em><\/p>\n\n\n\n

N\u00eb kuptim t\u00eb plot\u00eb t\u00eb fjal\u00ebs, ekzistencialist\u00eb t\u00eb v\u00ebrtet\u00eb jan\u00eb shkrimtar\u00ebt, p\u00ebrkat\u00ebsisht filozof\u00ebt francez\u00eb\u00a0Zhan-Pol Sartri<\/strong>\u00a0(Jean-Paul Sartre, 1905-1980),<\/em>\u00a0Merlo-Ponti<\/strong> <\/em>(Maurice Merleau-Ponty, 1908-1961),\u00a0<\/em>Alber<\/strong>\u00a0Kamy<\/strong>\u00a0(Albert Camus, 1913-1960)\u00a0<\/em>dhe bashk\u00ebjetuesja, p\u00ebrkat\u00ebsisht ithtarja e filozofis\u00eb s\u00eb Sartrit –\u00a0Simon de<\/strong>\u00a0Bovuar<\/strong>\u00a0(Simone de Beavoir, 1908-1986).\u00a0<\/em>Ekzistencializmi niset nga k\u00ebto pyetje:\u00a0a i prin ekzistenca esenc\u00ebs, d.m.th. a i prin qenia thelbit apo anasjelltas?<\/em><\/strong><\/p>\n\n\n\n

*  *  *<\/strong><\/strong><\/p>\n\n\n\n

Pik\u00ebpamjet e veta filozofike, Kamy i paraqiti n\u00eb veprat\u00a0\u201cMiti i Sizifit\u201d<\/em><\/strong>\u00a0(Le Mythe de Sisyphe, 1942)<\/em>\u00a0dhe\u00a0\u201cNjeriu i revoltuar\u201d<\/em><\/strong>\u00a0(L\u2019Homme r\u00e9volt\u00e9, 1951)<\/em>. Tezat e p\u00ebrgjithshme t\u00eb tij realizohen dhe eksplikohen edhe n\u00eb nj\u00eb varg romanesh, n\u00eb radh\u00eb t\u00eb par\u00eb tek\u00a0\u201cI huaji\u201d<\/em><\/strong>\u00a0(L\u2019\u00c9tranger, 1942)\u00a0<\/em>dhe te\u00a0\u201cMurtaja\u201d<\/em><\/strong>\u00a0(La Peste, 1947)\u00a0<\/em>si dhe n\u00eb esen\u00eb\u00a0\u201c<\/em><\/strong>Vera\u201d (L\u2019\u00c9t\u00e9, 1954).<\/em><\/p>\n\n\n\n

Filozofia e Kamys\u00eb, krejt asaj q\u00eb e quan\u00a0\u201cabsurde<\/em><\/strong>\u201d, ia kund\u00ebrv\u00eb p\u00ebrvoj\u00ebn e\u00a0revolt\u00ebs<\/em><\/strong>, si i vetmi kuptim i absurdit. Sipas tij,\u00a0\u201chistorin\u00eb<\/em><\/strong> e\u00a0\u00e7ojn\u00eb\u00a0p\u00ebrpara pik\u00ebrisht ata t\u00eb cil\u00ebt n\u00eb\u00a0\u00e7astin e duhur, din\u00eb t\u00eb protestojn\u00eb kund\u00ebr saj\u201d.<\/em><\/strong>\u00a0Kjo n\u00ebnkupton\u00a0\u201ctensionin e pand\u00ebrprer\u00eb dhe qet\u00ebsin\u00eb e tkurrur p\u00ebr t\u00eb cil\u00ebn flet poeti\u201d.\u00a0<\/em>Mir\u00ebpo, jeta e v\u00ebrtet\u00eb ndodhet pik\u00ebrisht te thelbi i ndarjes s\u00eb njeriut m\u00eb dysh.\u00a0<\/p>\n\n\n\n

Revolta vazhdimisht p\u00ebrplaset me t\u00eb keqen, nd\u00ebrsa arti dhe revolta do t\u00eb vdesin vet\u00ebm kur t\u00eb vdes njeriu i fundit<\/em><\/strong>. Madje,\u00a0thelbi i artit q\u00ebndron n\u00eb revolt\u00eb, p\u00ebr arsye se arti gjithmon\u00eb \u00ebsht\u00eb protest\u00eb ndaj realitetit<\/em><\/strong>,\u00a0flak\u00ebrim ndaj ekzistenc\u00ebs. P\u00ebrball\u00eb\u00a0t\u00eb menduarit<\/em><\/strong>, vepra artistike, n\u00eb sfer\u00ebn e shqisave ruan\u00a0absurden<\/em><\/strong>.<\/p>\n\n\n\n

Detyr\u00eb kryesore e artit \u00ebsht\u00eb t\u00eb pasqyroj\u00eb absurditetin, p\u00ebr arsye se sikur ky absurditet t\u00eb mos kishte qen\u00eb ekzistenciale dhe e pap\u00ebrs\u00ebritshme, p\u00ebrkat\u00ebsisht e painterpretueshme, dhe sikur bota t\u00eb ishte e qart\u00eb, as q\u00eb do t\u00eb kishte art<\/em><\/strong>.<\/p><\/blockquote>\n\n\n\n

Mir\u00ebpo, liria e artit, sipas Kamys\u00eb nuk vlen shum\u00eb, po qe se nuk ka q\u00ebllim tjet\u00ebr, p\u00ebrve\u00e7se t\u2019i siguroj\u00eb liri krijuesit artistik. E po qe se liria paraqet rrezik, at\u00ebher\u00eb \u00ebsht\u00eb m\u00eb se e qart\u00eb se ajo nuk do t\u00eb \u00a0turp\u00ebrohet.<\/p>\n\n\n\n

Kamy me rrept\u00ebsi e mohon teorin\u00eb e\u00a0realizmit socialist<\/em><\/strong>, p\u00ebr arsye se\u00a0ky art sa m\u00eb tep\u00ebr q\u00eb \u00ebsht\u00eb socialist,<\/em><\/strong>\u00a0aq m\u00eb pak \u00ebsht\u00eb realist<\/em><\/strong>. Kjo\u00a0estetik\u00eb <\/em><\/strong>q\u00eb ka dashur t\u00eb rr\u00ebnjoset n\u00eb realitet, \u00ebsht\u00eb b\u00ebr\u00eb\u00a0idealiz\u00ebm i ri<\/em><\/strong>, skem\u00eb e re, po aq e pafrytshme sa ka qen\u00eb edhe\u00a0idealizmi borgjez<\/em><\/strong>.<\/em> Dy estetikat \u2013 nj\u00ebra q\u00eb rekomandon refuzimin e plot\u00eb t\u00eb s\u00eb\u00a0tashmes<\/em><\/strong>\u00a0dhe tjetra q\u00eb synon refuzimin e krejt asaj\u00a0q\u00eb nuk \u00ebsht\u00eb e tashme<\/em><\/strong>, n\u00eb fund bashkohen larg realitetit, n\u00eb t\u00eb nj\u00ebjt\u00ebn g\u00ebnjesht\u00ebr dhe n\u00eb\u00a0eliminimin e artit<\/em><\/strong>.\u00a0Akademizmi i s\u00eb djatht\u00ebs<\/em>\u00a0p\u00ebrbuz mjerimin, gj\u00eb t\u00eb cil\u00ebn\u00a0akademizmi<\/em><\/strong> i s\u00eb majt\u00ebs<\/em>\u00a0e shfryt\u00ebzon, por n\u00eb t\u00eb dy rastet mjerimi sa vjen e shtohet, nd\u00ebrsa arti gjithnj\u00eb m\u00eb tep\u00ebr pak\u00ebsohet. Por, pa kultur\u00eb dhe pa liri relative me t\u00eb cil\u00ebn ka t\u00eb b\u00ebj\u00eb arti, edhe nj\u00eb shoq\u00ebri e p\u00ebrsosur nuk \u00ebsht\u00eb gj\u00eb tjet\u00ebr ve\u00e7se nj\u00eb xhung\u00ebl.\u00a0K\u00ebshtu q\u00eb,\u00a0\u00e7do krijim autentik si\u00a0revolt\u00eb<\/em><\/strong>,\u00a0\u00ebsht\u00eb dhurat\u00eb p\u00ebr ardhm\u00ebrin\u00eb.<\/p>\n\n\n\n

P\u00ebrball\u00eb spontanitetit t\u00eb k\u00ebsaj revolte, sipas Kamys\u00eb, revolucionet\nshoq\u00ebrore konkrete nuk sjellin kurrfar\u00eb ndryshimesh t\u00eb nj\u00ebmendta dhe nuk\nofrojn\u00eb perspektiva<\/em><\/strong>. Revolucioni Borgjez Francez, i vitit 1789, e solli\nn\u00eb pushtet Napoleonin III. Revolucioni i Madh Socialist i Tetorit, i vitit 1917,\ne solli diktatorin Stalin. Revolucionar\u00ebt italian\u00eb e soll\u00ebn Musolinin, nd\u00ebrsa\nRepublika e Vajmarit \u2013 Adolf Hitlerin.<\/p>\n\n\n\n

Pra, n\u00eb k\u00ebt\u00eb bot\u00eb absurde, n\u00eb t\u00eb cil\u00ebn\u00a0njeriu \u00ebsht\u00eb i huaj<\/em><\/strong>\u00a0dhe i cili nuk e njeh as veten,\u00a0padrejt\u00ebsi dhe vuajtja do t\u00eb ket\u00eb <\/em><\/strong>gjithmon\u00eb<\/em><\/strong>. Me fjal\u00eb t\u00eb tjera, revolucioni mb\u00ebshtetet n\u00eb ide dhe d\u00ebshiron t\u2019i jap\u00eb form\u00eb bot\u00ebs dhe ta ndryshoj\u00eb at\u00eb sipas konceptit teorik t\u00eb vet. Prandaj, revolucioni nuk i vret vet\u00ebm njer\u00ebzit, por edhe parimet<\/em><\/strong>. Megjith\u00ebk\u00ebt\u00eb,\u00a0\u201crevolucionari nj\u00ebherazi \u00ebsht\u00eb edhe revoltues, e kur pushon t\u00eb jet\u00eb \u00a0revoltues, nuk \u00ebsht\u00eb m\u00eb as revolucionar, por polic dhe funksionar q\u00eb kthehet kund\u00ebr revolt\u00ebs\u201d<\/em><\/strong>.<\/p>\n\n\n\n

Filozofia e absurdit<\/em><\/strong>,\u00a0<\/em>sipas Kamys\u00eb, nuk do t\u00eb thot\u00eb nj\u00ebherazi edhe afirmim t\u00eb<\/em><\/strong>\u00a0irracionales. <\/em><\/strong>Te\u00a0\u201cMiti i Sizifit\u201d Kamy shkruan:\u00a0\u201c…kur e v\u00ebrej kufirin e arsyes, nuk e mohoj at\u00eb, ngase e pranoj fuqin\u00eb relative t\u00eb saj\u201d<\/em><\/strong>.<\/em><\/p>\n\n\n\n

Revolta<\/em><\/strong>\u00a0dhe\u00a0protesta <\/em><\/strong>e Kamys\u00eb, p\u00ebrkund\u00ebr\u00a0rr\u00ebfimit me pasion dhe talentit, me t\u00eb cilin jan\u00eb pasqyruar, jan\u00eb\u00a0t\u00eb pjesshme, jokonsekuente dhe t\u00eb kufizuara<\/em>\u00a0nga pozicioni kund\u00ebrth\u00ebn\u00ebs i t\u00ebr\u00eb\u00a0filozofis\u00eb s\u00eb tij t\u00eb absurdit<\/em><\/strong> \u2013 thot\u00eb kritiku francez Gaetan Picon<\/strong>\u00a0(Ga\u00ebtan Picon, 1915-1976)<\/em>. \u201c\u00cbsht\u00eb p\u00ebr t\u00eb ardhur keq q\u00eb Kamy nuk shkon deri n\u00eb fund t\u00eb revolt\u00ebs s\u00eb tij dhe t\u00eb pasioneve t\u00eb tij. Na duket sikur kemi t\u00eb b\u00ebjm\u00eb me nj\u00eb energji q\u00eb q\u00ebndron pezull, me nj\u00eb forc\u00eb q\u00eb \u00ebsht\u00eb ndalur n\u00eb gjysm\u00eb t\u00eb rrug\u00ebs\u201d \u2013\u00a0<\/em>thot\u00eb Pikon. <\/p>\n\n\n\n

*  \n*   *<\/strong><\/strong><\/p>\n\n\n\n

Kamy, sikurse edhe Sartri<\/strong>, librat e tij t\u00eb par\u00eb i shkroi para Luft\u00ebs s\u00eb Dyt\u00eb Bot\u00ebrore, p\u00ebr t\u2019u b\u00ebr\u00eb pas luft\u00ebs, krahas Sartrit, autori francez m\u00eb i lexuar dhe m\u00eb me ndikim. Nd\u00ebrmjet romanit\u00a0\u201cNeveria\u201d\u00a0<\/em><\/strong>(La Naus\u00e9e, 1938)\u00a0<\/em>t\u00eb Sartrit dhe romanit t\u00eb par\u00eb t\u00eb Kamys\u00eb\u00a0\u201cI huaji\u201d<\/em><\/strong>,<\/em> t\u00eb botuar kat\u00ebr vjet m\u00eb von\u00eb, ka ngjashm\u00ebri t\u00eb m\u00ebdha, por edhe dallime t\u00eb m\u00ebdha. Ka pasur kritik\u00eb letrar\u00eb q\u00eb kan\u00eb th\u00ebn\u00eb se\u00a0\u201cI huaji\u201d\u00a0<\/em>\u00ebsht\u00eb kopjim i\u00a0\u201cNeveris\u00eb\u201d.\u00a0<\/em>Heroi qendror i romanit\u00a0\u201cI huaji\u201d\u00a0<\/em>\u2013 Merso\u00a0(Meursault)<\/em>, i ballafaquar me konvencionet e shoq\u00ebris\u00eb qytetare si dhe me indiferenc\u00ebn e paimagjinueshme t\u00eb bot\u00ebs, \u00ebsht\u00eb i pushtuar nga\u00a0ndjenja e absurditetit<\/em><\/strong>\u00a0t\u00eb jet\u00ebs dhe nga\u00a0nevoja p\u00ebr revolt\u00eb<\/em><\/strong>.<\/p>\n\n\n\n

Let\u00ebrsia e Kamys\u00eb \u00ebsht\u00eb e af\u00ebrt me rrethin e let\u00ebrsis\u00eb\nekzistencialiste<\/em><\/strong> t\u00eb pasluft\u00ebs, por, te Kamyja \u00ebsht\u00eb shum\u00eb m\u00eb i\ntheksuar synimi nga artizmi<\/em><\/strong>, madje n\u00eb t\u00eb gjitha zhanret n\u00eb\nt\u00eb cilat u d\u00ebshmua: n\u00eb roman<\/em>, n\u00eb novel\u00eb<\/em> dhe\nn\u00eb dram\u00eb<\/em> si dhe n\u00eb esen\u00eb<\/em> lirike<\/em> dhe\nn\u00eb at\u00eb filozofike<\/em>.<\/p>\n\n\n\n

Let\u00ebrsia p\u00ebr t\u00eb \u00ebsht\u00eb nj\u00eb p\u00ebrpjekje q\u00eb t\u00eb paraqitet absurditeti i jet\u00ebs dhe\ni bot\u00ebs, p\u00ebrvoj\u00eb e privilegjuar e luciditetit t\u00eb njeriut, por edhe synim p\u00ebr ta\np\u00ebrkufizuar dhe p\u00ebr t\u00eb arritur t\u00eb bukur\u00ebn<\/em><\/strong>. Ekonomia rigoroze\ne shprehjes dhe e matjes s\u00eb fjal\u00ebs n\u00eb p\u00ebrgjith\u00ebsi, dozimi me maturi i\nemocioneve dhe i racionalitetit, respektimi i theksuar i tradit\u00ebs \u2013 n\u00eb radh\u00eb t\u00eb\npar\u00eb i tradit\u00ebs klasiciste franceze<\/em> \u2013 jan\u00eb karakteristika t\u00eb\nfrym\u00ebs dhe t\u00eb stilit t\u00eb Kamys\u00eb.<\/p>\n\n\n\n

Opusi i Kamys\u00eb nuk ofron nj\u00eb\u00a0imagjinat\u00eb spektakolare t\u00eb pap\u00ebrmbajtur, as edhe postulate t\u00eb nj\u00eb sistemi filozofik t\u00eb fort\u00eb. Vepra e tij kurr\u00eb nuk mbyllet n\u00eb vete si nj\u00eb p\u00ebrfundim i padiskutuesh\u00ebm i autorit. P\u00ebrkundrazi, ajo rishqyrtohet dhe vihet n\u00eb pik\u00ebpyetje. Prej entuziazmit rinor nga\u00a0drita<\/em>\u00a0dhe nga\u00a0klima e nxeht\u00eb<\/em>\u00a0e Mesdheut, duke u p\u00ebrshkuar nga\u00a0ndjenja e absurditetit<\/em>\u00a0t\u00eb jet\u00ebs dhe t\u00eb bot\u00ebs, n\u00eb kontakt me p\u00ebrvoj\u00ebn e\u00a0s\u00ebmundjes<\/em>\u00a0dhe t\u00eb\u00a0luft\u00ebs<\/em>, duke k\u00ebrkuar humaniz\u00ebm dhe\u00a0solidaritetit njer\u00ebzor mbi g\u00ebrmadhat e vlerave t\u00eb rr\u00ebnuara, e deri te bilanci i ankthsh\u00ebm i luciditetit dhe i pafuqis\u00eb s\u00eb shkrimtarit t\u00eb shekullit XX, vepra e Kamys\u00eb pasqyron me maturi lakoren subtile t\u00eb dilemave t\u00eb njeriut dhe t\u00eb shkrimtarit t\u00eb koh\u00ebs son\u00eb.<\/p>\n\n\n\n

Fryti m\u00eb i mir\u00eb i krijimtaris\u00eb rinore t\u00eb Kamys\u00eb, pa dyshim \u00ebsht\u00eb\u00a0\u201cGostia\u201d <\/em><\/strong>(Noces, 1939),<\/em>\u00a0lib\u00ebr me kat\u00ebr ese lirike poetike p\u00ebr Mesdheun. N\u00eb faqet e k\u00ebtij libri jan\u00eb t\u00eb pranish\u00ebm n\u00eb m\u00ebnyr\u00eb alternative\u00a0poeti<\/em>\u00a0dhe\u00a0moralisti<\/em>: Kamy d\u00ebshiron q\u00eb\u00a0\u00e7\u00ebshtjet\u00a0t\u00eb cilat i shtron,\u00a0t\u2019i ndjejm\u00eb<\/em>, por edhe\u00a0t\u2019i njohim<\/em>. Metafora dhe refleksioni filozofik dhe moral nd\u00ebrrohen radhazi dhe nd\u00ebrthuren. N\u00eb to jehon besimi n\u00eb\u00a0mbret\u00ebrin\u00eb e k\u00ebsaj bote,\u00a0si nj\u00eb rrug\u00eb e vetme dhe e arritshme p\u00ebr njeriun, e p\u00ebrb\u00ebr\u00eb nga\u00a0drita, nga\u00a0kalt\u00ebrsia e qet\u00eb e qiellit, nga\u00a0aroma e detit\u00a0dhe\u00a0e luleve, nga\u00a0nxeht\u00ebsia e diellit\u00a0dhe\u00a0e plazhit, nga\u00a0jeta e trupit,\u00a0q\u00eb e ka filozofin\u00eb e vet. N\u00eb eset\u00eb lirike\u00a0\u201cGostia\u201d\u00a0<\/em>dhe\u00a0\u201cVera\u201d<\/em>, v\u00ebrehet\u00a0ndikimi\u00a0i romancierit, eseistit, dramaturgut dhe poetit francez, Andre Zhid (<\/em><\/strong>Andr\u00e9<\/em>\u00a0Gide, 1869-1951),<\/em>\u00a0m\u00eb 1947 i laureuar me\u00a0\u00c7mimin Nobel. V\u00ebrehet edhe ndikimi i filozofit dhe poetit gjerman\u00a0Fridrih Ni\u00e7es\u00a0<\/em><\/strong>(Friedrich Nietzsche, 1844-1900).<\/em>\u00a0\u00a0<\/p>\n\n\n\n

N\u00eb vitin 1942 del n\u00eb drit\u00eb romani\u00a0\u201cI huaji\u201d,<\/em><\/strong> nj\u00eb nga veprat fundamentale t\u00eb let\u00ebrsis\u00eb bot\u00ebrore pas luft\u00ebs, s<\/em>i dhe eseja filozofike\u00a0\u201cMiti i Sizifit\u201d<\/em><\/strong>.\u00a0<\/em>N\u00eb k\u00ebta dy libra autori k\u00ebrkon kuptimin e fatit njer\u00ebzor pas shkat\u00ebrrimit t\u00eb\u00a0vlerave t\u00eb krishter<\/em>a\u00a0dhe\u00a0t\u00eb vlerave qytetare<\/em>. Tek\u00a0\u201cI huaji\u201d<\/em>,\u00a0Kamy flet p\u00ebr nj\u00eb ndarje nd\u00ebrmjet\u00a0individit <\/em><\/strong>dhe\u00a0universit<\/em><\/strong>. Mersoja \u00ebsht\u00eb i p\u00ebrshkuar nga ndjenja se n\u00eb bot\u00ebn ku jeton, \u00ebsht\u00eb i rrethuar nga g\u00ebnjeshtrat e m\u00ebdha t\u00eb njer\u00ebzve dhe t\u00eb institucioneve t\u00eb shoq\u00ebris\u00eb, ndaj i dor\u00ebzohet bot\u00ebs s\u00eb pafund t\u00eb elementeve.\u00a0<\/p>\n\n\n\n

*   *   *<\/strong><\/strong><\/p>\n\n\n\n

Romani \u201cMurtaja\u201d<\/em><\/strong>dhe\neseja filozofike \u201cNjeriu i  revoltuar\u201d<\/em><\/strong> synojn\u00eb\nt\u00eb jen\u00eb udh\u00ebrr\u00ebfyes t\u00eb revolt\u00ebs <\/em><\/strong>dhe t\u00eb solidaritetit\nkolektiv <\/em><\/strong>pas p\u00ebrvoj\u00ebs s\u00eb absurdit<\/em> dhe t\u00eb vetmis\u00eb<\/em>.<\/p>\n\n\n\n

Pjes\u00ebt dramatike t\u00eb Kamys\u00eb,\u00a0\u201cKaligula\u201d<\/em><\/strong>\u00a0(Caligula, 1944)\u00a0<\/em>dhe\u00a0\u201cMosmarr\u00ebveshja\u201d<\/em><\/strong>,<\/em>\u00a0n\u00eb nj\u00eb an\u00eb, si dhe\u00a0\u201cShtetrrethimi\u201d <\/em><\/strong>(L\u2019\u00c9tat de siege, 1948)\u00a0<\/em>dhe\u00a0\u201cT\u00eb drejt\u00ebt\u201d<\/em><\/strong> (Les Justes<\/em>,\u00a01950),<\/em>\u00a0n\u00eb an\u00ebn tjet\u00ebr, jan\u00eb\u00a0alegori<\/em><\/strong>\u00a0dramatike, t\u00eb cilat po ashtu radhiten n\u00eb polet e\u00a0absurdit<\/em><\/strong>\u00a0dhe t\u00eb\u00a0revolt\u00ebs<\/em><\/strong>.<\/p>\n\n\n\n

Kamy ishte i mllefosur nga agresiviteti i\u00a0\u201c<\/strong>progresist\u00ebve\u201d<\/strong>\u00a0t\u00eb Parisit. P\u00ebr k\u00ebt\u00eb flet n\u00eb romanin e tij t\u00eb tret\u00eb\u00a0\u201cR\u00ebnia\u201d<\/em><\/strong>\u00a0(La Chute, 1956)<\/em>, vep\u00ebr kjo tejet interesante dhe e nd\u00ebrlikuar. Ai e quan roman p\u00ebr\u00a0\u201cheroin e koh\u00ebs son\u00eb\u201d<\/em><\/strong>, e ky \u00ebsht\u00eb\u00a0intelektuali \u2013 akuzues i akuzuar<\/em><\/strong>, gjyqtar i penduar. Ky rr\u00ebfim p\u00ebrmban 170 faqe\u00a0dialog<\/em>, ose m\u00eb sakt\u00eb\u00a0monolog<\/em>, p\u00ebr arsye se bashk\u00ebbiseduesit t\u00eb rr\u00ebfyesit nuk i ofrohet rasti q\u00eb t\u00eb thot\u00eb qoft\u00eb edhe nj\u00eb fjal\u00eb t\u00eb vetme. Protagonisti i tij, ndon\u00ebse i pajisur me nj\u00eb kultur\u00eb impozante, tregon sesi krejt ajo kultur\u00eb ia ka vrar\u00eb atij past\u00ebrtin\u00eb shpirt\u00ebrore dhe njer\u00ebzoren. P\u00ebrkund\u00ebr k\u00ebsaj, njeriu mund t\u00eb bjer\u00eb n\u00eb gremin\u00ebn e pashpres\u00eb. Me nj\u00eb ironi t\u00eb madhe, me virtuozitet dhe stil t\u00eb p\u00ebrkryer\u00a0\u201cR\u00ebnia\u201d\u00a0<\/em>duket sikur d\u00ebshmon p\u00ebr ndjenj\u00ebn e luciditetit dhe t\u00eb pafuqis\u00eb s\u00eb shkrimtarit t\u00eb shekullit XX.<\/p>\n\n\n\n

*   *   *<\/strong><\/strong><\/p>\n\n\n\n

Nj\u00eb koh\u00eb, Sartri dhe Kamy kishin raporte t\u00eb af\u00ebrta. Autorin e\u00a0\u201cNeveris\u00eb\u201d<\/em>\u00a0e quanin\u00a0anije<\/em>, nd\u00ebrsa autorin e romanit\u00a0\u201cI huajit\u201d\u00a0<\/em>\u2013\u00a0bark\u00eb<\/em>\u00a0t\u00eb lidhur p\u00ebr k\u00ebt\u00eb anije<\/em>. N\u00eb vitin 1951 Kamy botoi librin\u00a0\u201cNjeriu i revoltuar\u201d<\/em>. Shum\u00eb studiues e konsiderojn\u00eb si nj\u00eb ese t\u00eb r\u00ebnd\u00ebsishme t\u00eb shekullit XX. Duket sikur kemi t\u00eb b\u00ebjm\u00eb me historin\u00eb e dramatizuar dhe dramatike t\u00eb\u00a0ideve\u00a0evropianeq\u00eb nga\u00a0iluminizmi<\/em><\/strong>\u00a0deri te mesi i shekullit XX. N\u00eb t\u00eb v\u00ebrtet\u00eb, ky lib\u00ebr \u00ebsht\u00eb fryt i p\u00ebrvojave kryesore t\u00eb Kamys\u00eb: i p\u00ebrvoj\u00ebs s\u00eb fashizmit dhe i preokupimit t\u00eb qarqeve t\u00eb caktuara t\u00eb parisien\u00ebve n\u00eb periudh\u00ebn e pasluft\u00ebs, me iden\u00eb e\u00a0dhun\u00ebs revolucionare<\/em><\/strong>\u00a0n\u00eb sh\u00ebrbim t\u00eb\u00a0komunizmit<\/em><\/strong>. Kamy n\u00eb t\u00eb jep analiz\u00ebn dhe kritik\u00ebn, si t\u00eb<\/em><\/strong>\u00a0totalitarizmit t\u00eb majt\u00eb,\u00a0<\/em><\/strong>ashtu edhe atij\u00a0t\u00eb djatht\u00eb<\/em><\/strong>. <\/p>\n\n\n\n

Nd\u00ebrkaq, intelektual\u00ebt e tubuar rreth Sartrit<\/em><\/strong>, i cili e\npranonte vet\u00ebm kritik\u00ebn e<\/em><\/strong> totalitarizmit t\u00eb\ndjatht\u00eb<\/em><\/strong>, pik\u00ebpamjet e sip\u00ebrth\u00ebna t\u00eb Kamys\u00eb i prit\u00ebn me kritika t\u00eb\nashpra.<\/p>\n\n\n\n

Midis k\u00ebtyre dy vigan\u00ebve t\u00eb mendimit estetik evropian, n\u00eb revist\u00ebn\u00a0“Combat<\/em>”\u00a0t\u00eb Parisit u zhvillua nj\u00eb polemik\u00eb e ashp\u00ebr, q\u00eb zgjati muaj t\u00eb t\u00ebr\u00eb. Kritika q\u00eb Kamy ia b\u00ebri totalitarizmit t\u00eb majt\u00eb<\/em>, p\u00ebr qarqe t\u00eb caktuara t\u00eb Per\u00ebndimit ishte e mir\u00ebseardhur. N\u00eb vitin 1957 u\u00a0laureua me\u00a0\u00c7mimin Nobel p\u00ebr let\u00ebrsi. \u00a0<\/p>\n\n\n\n

*   *   *<\/strong><\/strong><\/p>\n\n\n\n

Kamy l\u00ebngonte nga TBC-ja. Ishte duhanpir\u00ebs i pasionuar, nj\u00ebsoj sikur Sartri. Nuk e p\u00ebrfillte institucionin e bashk\u00ebshort\u00ebsis\u00eb konvencionale. Gjat\u00eb jet\u00ebs, kishte disa lidhje dashurie. N\u00eb vitin 1937 u njoftua n\u00eb Algjeri me\u00a0Fransin For<\/em><\/strong>\u00a0(Francine Faure<\/em>,\u00a01914-1979)<\/em>, matematikane dhe pianiste e specializuar p\u00ebr Johan Sebastian Bahun. Nga martesa e tyre e lidhur m\u00eb 3 dhjetor 1940, m\u00eb 1945\u00a0(pas\u00a0\u00e7lirimit t\u00eb qytetit)<\/em>\u00a0lind\u00ebn n\u00eb Paris binjak\u00ebt: vajza Katrin (Catherine) dhe djali Zhan (Jean).\u00a0Kjo ishte gruaja e dyt\u00eb e Kamys\u00eb. Kamy vdiq m\u00eb 1960, n\u00eb mosh\u00ebn 47 vje\u00e7are, n\u00eb nj\u00eb aksident rrugor.<\/p>\n\n\n\n

\u201cErdha t\u2019ju tregoj se, po qe se nuk do t\u00eb qani n\u00eb varrimin e n\u00ebnave tuaja,\ndo t\u00eb d\u00ebnoheni me vdekje\u201d<\/em><\/strong> – Kamy drejtuar\nstudent\u00ebve dhe profesor\u00ebve t\u00eb Harvardit.<\/p>\n\n\n\n

*   *   *<\/strong><\/strong><\/p>\n\n\n\n

Sartrit iu nda \u00c7mimi Nobel m\u00eb 1964, d.m.th. 7 vjet pasi iu dha Kamys\u00eb. Por, ai e shkagoi (e refuzoi) at\u00eb. M\u00eb 1945 e kishte refuzuar edhe\u00a0\u00e7mimin\u00a0\u201cLegion d\u2019Honneur\u201d<\/em><\/strong>\u00a0(Legjioni i Nderit).<\/em>\u00a0M\u00eb 14 tetor 1964, Sartri i d\u00ebrgoi Komiteti t\u00eb Nobelit nj\u00eb let\u00ebr, n\u00eb t\u00eb cil\u00ebn k\u00ebrkonte q\u00eb ta hiqnin emrin e tij nga lista e t\u00eb nominuarve. Nj\u00ebherazi i paralajm\u00ebronte an\u00ebtar\u00ebt e juris\u00eb se, po qe se do ta laureonin,\u00a0ai nuk ka p\u00ebr ta pranuar \u00c7mimin. Komiteti i Nobelit nd\u00ebrkaq, nuk e mori parasysh k\u00ebrkes\u00ebn e Sartrit dhe m\u00eb 22 tetor 1960 ia ndau \u00c7mimin Nobel. <\/p>\n\n\n\n

Arsyet e refuzimit t\u00eb Nobelit, Sartri i shpjegoi n\u00eb nj\u00eb prononcim t\u00eb botuar m\u00eb 23 tetor 1964 n\u00eb gazet\u00ebn\u00a0Le Figaro\u00a0<\/em>t\u00eb Parisit. Midis tjerash, ai thot\u00eb se nuk d\u00ebshiron q\u00eb nj\u00eb\u00a0\u00e7mim i till\u00eb t\u00eb ndikoj\u00eb, q\u00eb ai t\u00eb\u00a0\u201ctransformohet\u201d<\/em><\/strong>, duke shtuar nj\u00ebherazi se nuk d\u00ebshironte t\u00eb merrte an\u00eb n\u00eb konfliktin kulturor midis Per\u00ebndimit dhe Lindjes, duke pranuar nj\u00eb\u00a0\u00e7mim nga nj\u00eb institucion kulturor prominent per\u00ebndimor.<\/p>\n","protected":false},"excerpt":{"rendered":"

Xhelal Zejneli Sizifin duhet ta p\u00ebrfytyrojm\u00eb t\u00eb lumtur. (Kamy)Ekziston e v\u00ebrteta jote, por edhe e v\u00ebrteta ime.\u00a0(Kamy) Alber Kamy\u00a0(Albert Camus)\u00a0ka lindur n\u00eb Mondovi t\u00eb Algjeris\u00eb m\u00eb 7 n\u00ebntor 1913. Vdiq n\u00eb nj\u00eb aksident rrugor n\u00eb Villeblevin, af\u00ebr Parisit, m\u00eb 4 janar 1960. \u00cbsht\u00eb romancier, eseist, dramaturg dhe filozof francez. Rrjedh nga nj\u00eb familje e varf\u00ebr […]<\/p>\n","protected":false},"author":1,"featured_media":35664,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[2,35,8],"tags":[],"class_list":["post-48695","post","type-post","status-publish","format-standard","has-post-thumbnail","category-artikuj","category-kulture","category-letersi"],"yoast_head":"\nALBER KAMY \u2013 SHKRIMTAR I ABSURDIT DHE I REVOLT\u00cbS - 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\/alber-kamy-shkrimtar-i-absurdit-dhe-i-revoltes\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"ALBER KAMY \u2013 SHKRIMTAR I ABSURDIT DHE I REVOLT\u00cbS - FJALA e LIR\u00cb\" \/>\n<meta property=\"og:description\" content=\"Xhelal Zejneli Sizifin duhet ta p\u00ebrfytyrojm\u00eb t\u00eb lumtur. 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