{"id":54763,"date":"2020-04-27T00:56:36","date_gmt":"2020-04-26T23:56:36","guid":{"rendered":"https:\/\/fjala.info\/?p=54763"},"modified":"2020-04-28T09:51:53","modified_gmt":"2020-04-28T08:51:53","slug":"ligjet-natyrore-ne-shoqeri-sipas-hobbes","status":"publish","type":"post","link":"https:\/\/jehonashqiptare.al\/fjala\/ligjet-natyrore-ne-shoqeri-sipas-hobbes\/","title":{"rendered":"Ligjet natyrore n\u00eb shoq\u00ebri – sipas Hobbes, Leviathan"},"content":{"rendered":"
\n

Ligji i par\u00eb dhe i dyt\u00eb NATYROR dhe MARR\u00cbVESHJET <\/strong><\/p>\n<\/blockquote>\n

E DREJTA NATYRORE<\/strong>, q\u00eb shkrimtar\u00ebt e quajn\u00eb zakonisht jus naturale<\/em>, \u00ebsht\u00eb liria e \u00e7do njeriu q\u00eb t\u00eb p\u00ebrdor\u00eb fuqin\u00eb e tij, si\u00e7 do ai vet\u00eb, p\u00ebr t\u00eb ruajtur natyr\u00ebn e vet, me fjal\u00eb t\u00eb tjera jet\u00ebn e vet dhe, p\u00ebr rrjedhoj\u00eb, t\u00eb b\u00ebj\u00eb \u00e7do gj\u00eb q\u00eb, sipas gjykimit e arsyes s\u00eb tij, e koncepton si mjetin m\u00eb t\u00eb p\u00ebrshtatsh\u00ebm p\u00ebr k\u00ebt\u00eb q\u00ebllim.<\/p>\n

Me LIRI, n\u00eb p\u00ebrputhje me vet\u00eb dometh\u00ebnien e k\u00ebsaj fjale, kuptohet mungesa e pengesave t\u00eb jashtme, t\u00eb cilat shpesh her\u00eb mund ta privojn\u00eb njeriun nga nj\u00eb pjes\u00eb e fuqis\u00eb s\u00eb tij p\u00ebr t\u00eb b\u00ebr\u00eb at\u00eb q\u00eb do t\u00eb d\u00ebshironte, por q\u00eb nuk mund ta ndalojn\u00eb t\u00eb p\u00ebrdor\u00eb fuqin\u00eb q\u00eb i mbetet si\u00e7 ia dikton gjykimi e arsyeja.<\/p>\n

Nj\u00eb LIGJ NATYROR<\/strong> (lex naturalis<\/em>) \u00ebsht\u00eb nj\u00eb norm\u00eb, a nj\u00eb rregull p\u00ebrgjithsh\u00ebm i gjetur nga arsyeja, sipas t\u00eb cilit njeriut i ndalohet t\u00eb b\u00ebj\u00eb at\u00eb q\u00eb shkat\u00ebrron jet\u00ebn e tij, a q\u00eb e privon nga mjetet p\u00ebr ruajtjen e saj dhe l\u00ebnien pas dore at\u00eb q\u00eb mendon se sh\u00ebrben p\u00ebr ta ruajtur sa m\u00eb mir\u00eb jet\u00ebn. Ata q\u00eb flasin p\u00ebr k\u00ebt\u00eb \u00e7\u00ebshtje zakonisht ngat\u00ebrrojn\u00eb jus<\/em> dhe lex<\/em> (t\u00eb drejt\u00ebn <\/em>dhe ligjin<\/em>), por ato duhen dalluar, sepse E DREJTA<\/strong> q\u00ebndron n\u00eb lirin\u00eb p\u00ebr t\u00eb b\u00ebr\u00eb ose p\u00ebr t\u00eb mos b\u00ebr\u00eb di\u00e7ka, nd\u00ebrsa LIGJI<\/strong> p\u00ebrcakton dhe e b\u00ebn t\u00eb detyrueshme nj\u00ebr\u00ebn prej t\u00eb dyjave.<\/p>\n

Dhe duke qen\u00eb se gjendja e njeriut \u00ebsht\u00eb gjendja e luft\u00ebs e t\u00eb gjith\u00ebve kund\u00ebr t\u00eb gjith\u00ebve, kur gjithsecilin e drejton arsyeja e vet… P\u00ebr rrjedhoj\u00eb, \u00ebsht\u00eb nj\u00eb norm\u00eb, apo rregull i p\u00ebrgjithsh\u00ebm, i arsyes q\u00eb secili duhet t\u00eb p\u00ebrpiqet p\u00ebr paqe<\/strong> sa koh\u00eb ka shpres\u00eb p\u00ebr ta arritur at\u00eb<\/em>, dhe kur nuk e arrin dot, t\u00eb k\u00ebrkoj\u00eb dhe t\u00eb p\u00ebrdor\u00eb t\u00eb gjitha p\u00ebrfitimet e t\u00eb mirat e luft\u00ebs. <\/em>Pjesa e par\u00eb e k\u00ebttj rregulli p\u00ebrmban ligjin e par\u00eb e themelor t\u00eb natyr\u00ebs<\/strong>, q\u00eb \u00ebsht\u00eb t\u00eb k\u00ebrkosh paqen dhe ta ndjek\u00ebsh at\u00eb<\/em>. Pjesa e dyt\u00eb, q\u00eb p\u00ebrb\u00ebn thelbin e s\u00eb drejt\u00ebs natyrore, \u00ebsht\u00eb t\u00eb mbrosh vetveten me t\u00eb gjitha mjetet e mundshme<\/em>.<\/p>\n

Nga ky ligj themelor i natyr\u00ebs, sipas t\u00eb cilit\u00a0 duhet t\u00eb p\u00ebrpiqen p\u00ebr paqe, rrjedh ky ligj i dyt\u00eb<\/strong>: secili, n\u00ebse edhe t\u00eb tjer\u00ebt jan\u00eb p\u00ebr k\u00ebt\u00eb, t\u00eb jet\u00eb i gatsh\u00ebm t\u00eb heq\u00eb dor\u00eb nga e drejta p\u00ebr t\u00eb b\u00ebr\u00eb \u00e7do gj\u00eb, n\u00eb at\u00eb mas\u00eb q\u00eb kjo \u00ebsht\u00eb e nevojshme p\u00ebr paqen e vet\u00ebmbrojtjen<\/strong>, dhe t\u00eb k\u00ebnaqet me aq liri ndaj t\u00eb tjer\u00ebve sa ai do t’u lejonte t\u00eb tjer\u00ebve ndaj vetes s\u00eb tij<\/strong>.<\/em> Sepse sakoh\u00eb q\u00eb secili ka t\u00eb drejt\u00ebn t\u00eb b\u00ebj\u00eb \u00e7do gj\u00eb q\u00eb i p\u00eblqen, t\u00eb gjith\u00eb njer\u00ebzit do t\u00eb jen\u00eb n\u00eb gjendje lufte.<\/strong> Por n\u00eb qoft\u00eb se t\u00eb tjer\u00ebt nuk d\u00ebshirojn\u00eb t\u00eb heqin dor\u00eb nga kjo e drejt\u00eb ashtu sikurse ai, nuk ka asnj\u00eb arsye q\u00eb dikush t\u00eb vet\u00ebprivohet prej saj, p\u00ebrndryshe do ta ekspozonte veten si pr\u00e9 (dhe k\u00ebt\u00eb askush nuk \u00ebsht\u00eb i detyruar ta b\u00ebj\u00eb) n\u00eb vend q\u00eb t\u00eb tregonte gatishm\u00ebrin\u00eb e tij p\u00ebr paqe. Ky \u00ebsht\u00eb ligji i Ungjillit: \u201cgjith\u00e7ka q\u00eb ju d\u00ebshironi q\u00eb t\u00eb tjer\u00ebt t\u00eb b\u00ebjn\u00eb p\u00ebr ju, b\u00ebjeni edhe ju p\u00ebr t\u00eb tjer\u00ebt<\/em>\u201d. Dhe ky \u00ebsht\u00eb ligji i t\u00eb gjith\u00eb njer\u00ebzve: quod tibi fieri non vis, alteri ne feceris<\/em>.*) (dmth: mos ua b\u00ebj t\u00eb tjer\u00ebve at\u00eb q\u00eb nuk do q\u00eb t\u00eb tjer\u00ebt t\u00eb t\u00eb b\u00ebjn\u00eb ty<\/em>.)<\/p>\n

Ligjet e tjera t\u00eb natyr\u00ebs i natyr\u00ebs <\/strong><\/h3>\n

Nga ai ligji i natyr\u00ebs, q\u00eb na detyron t’i kalojm\u00eb nj\u00eb tjetri t\u00eb tilla t\u00eb drejta, mosdh\u00ebnia e t\u00eb cilave pengon jetes\u00ebn n\u00eb paqe t\u00eb njer\u00ebzimit, rrjedh nj\u00eb ligj i tret\u00eb<\/strong>, sipas t\u00eb cilit njer\u00ebzit duhet t\u00eb zbatojn\u00eb kontratat q\u00eb kan\u00eb b\u00ebr\u00eb<\/em><\/strong>, p\u00ebrndryshe ato kontrata jan\u00eb t\u00eb kota e vet\u00ebm fjal\u00eb boshe, dhe mosdh\u00ebnia e t\u00eb drejtave p\u00ebr gjith\u00e7ka t\u00eb gjith\u00eb njer\u00ebzve, na l\u00eb n\u00eb gjendje t\u00eb p\u00ebrhershme lufte.<\/p>\n

N\u00eb k\u00ebt\u00eb ligj t\u00eb natyr\u00ebs q\u00ebndrojn\u00eb burimi dhe fillimi i DREJT\u00cbSIS\u00cb. Sepse atje ku nuk ka paraprir\u00eb nj\u00eb kontrat\u00eb, nuk ka kalim t\u00eb nj\u00eb t\u00eb drejte dhe \u00e7do njeri ka t\u00eb drejt\u00ebn p\u00ebr \u00e7do gj\u00eb; p\u00ebr rrjedhoj\u00eb, asnj\u00eb veprim nuk mund t\u00eb jet\u00eb i padrejt\u00eb. Por, kur \u00ebsht\u00eb b\u00ebr\u00eb nj\u00eb kontrat\u00eb, ta shkel\u00ebsh at\u00eb \u00ebsht\u00eb e padrejt\u00eb. Pra, p\u00ebrkufizimi i PADREJT\u00cbSIS\u00cb nuk \u00ebsht\u00eb ve\u00e7se moszbatimi i kontrat\u00ebs. Dhe \u00e7do gj\u00eb q\u00eb nuk \u00ebsht\u00eb e padrejt\u00eb, \u00ebsht\u00eb e drejt\u00eb.<\/p>\n

Prandaj para se t\u00eb ket\u00eb vend p\u00ebr fjal\u00ebt e drejta<\/em> dhe e padrejta<\/em>, duhet t\u00eb ekzistoj\u00eb nj\u00eb fuqi shtr\u00ebnguese q\u00eb detyroj\u00eb n\u00eb m\u00ebnyr\u00eb t\u00eb barabart\u00eb njer\u00ebzit t’i zbatojn\u00eb kontratat<\/strong>, p\u00ebr shkak t\u00eb tmerrit nga ndonj\u00eb nd\u00ebshkim m\u00eb i madh, sesa do t\u00eb ishte p\u00ebrfitimi q\u00eb do t\u00eb mund t\u00eb kishin nga shkelja e kontrat\u00ebs… Nj\u00eb fuqi e till\u00eb nuk ekzistonte para themelimit t\u00eb shtetit<\/strong>. N\u00eb k\u00ebt\u00eb p\u00ebrfundim mund t\u00eb arrihet edhe duke u nisur nga p\u00ebrkufizimi i zakonsh\u00ebm i drejt\u00ebsis\u00eb, q\u00eb japin skolastik\u00ebt, t\u00eb cil\u00ebt thon\u00eb se drejt\u00ebsia \u00ebsht\u00eb vullneti i p\u00ebrhersh\u00ebm p\u00ebr t\u2019i dh\u00ebn\u00eb \u00e7do njeriu at\u00eb q\u00eb i takon<\/em>.<\/p>\n

Prandaj sakoh\u00eb nuk ekziston e vetja<\/em>, dmth. sakoh\u00eb nuk ka pron\u00eb, nuk ka as padrejt\u00ebsi. Dhe sakoh\u00eb nuk ekziston nj\u00eb fuqi shtr\u00ebnguese e organizuar, dmth. sakoh\u00eb nuk ka shtet, nuk ka as pron\u00eb, sepse t\u00eb gjith\u00eb njer\u00ebzit g\u00ebzojn\u00eb t\u00eb drejt\u00ebn p\u00ebr t\u00eb gjitha gj\u00ebrat; pra, sakoh\u00eb nuk ka shtet, asgj\u00eb nuk \u00ebsht\u00eb padrejt\u00eb<\/strong>.<\/p>\n

“Mbret\u00ebria e Per\u00ebndis\u00eb fitohet me dhun\u00eb. Po sikur ajo t\u00eb mund t\u00eb fitohej me dhun\u00eb t\u00eb padrejt\u00eb, a do t\u00eb ishte kund\u00ebr arsyes t\u00eb fitohej k\u00ebshtu, po qe se \u00ebsht\u00eb e pamundur ta p\u00ebsosh nga kjo? Dhe n\u00ebse kjo nuk \u00ebsht\u00eb kund\u00ebr arsyes, at\u00ebher\u00eb nuk \u00ebsht\u00eb kund\u00ebr drejt\u00ebsis\u00eb, p\u00ebrndryshe drejt\u00ebsia nuk do t\u00eb konsiderohej si di\u00e7ka e mir\u00eb.\u201d<\/p><\/blockquote>\n

Duke u nisur nga t\u00eb tilla arsyetime, lig\u00ebsia e kuror\u00ebzuar me sukses ka fituar namin e virtytit<\/em>, dhe disa njer\u00ebz<\/strong>, q\u00eb n\u00eb t\u00eb gjitha rastet e tjera e kan\u00eb quajtur t\u00eb palejueshme shkeljen e bes\u00ebs<\/strong>, megjithat\u00eb e kan\u00eb quajtur at\u00eb t\u00eb lejueshme kur \u00ebsht\u00eb fjala p\u00ebr t\u00eb fituar nj\u00eb mbret\u00ebri<\/strong>. Dhe pagan\u00ebt, q\u00eb besonin se Saturnin e p\u00ebrmbysi i biri, Jupiteri, besonin megjithat\u00eb se po ky Jupiter ishte hakmarr\u00ebsi p\u00ebr padrejt\u00ebsin\u00eb. Kjo i p\u00ebrngjet pak a shum\u00eb nj\u00eb ligji t\u00eb formuluar nga Coke<\/em> n\u00eb Komentet e tij p\u00ebr Litleton-in, ku ai thot\u00eb: n\u00eb qoft\u00eb se trash\u00ebgimtari i ligjsh\u00ebm i kuror\u00ebs akuzohet p\u00ebr tradhti, ai megjithat\u00eb e merr kuror\u00ebn, dhe q\u00eb n\u00eb at\u00eb \u00e7ast akuza b\u00ebhet e pavlefshme.<\/p>\n

Duke u nisur nga k\u00ebta shembuj, ndonj\u00ebri mund t\u00eb jet\u00eb fort i prirur t\u00eb nxjerr\u00eb p\u00ebrfundimin se “kur trash\u00ebgimtari i padiskutuesh\u00ebm i nj\u00eb mbret\u00ebrie e vret at\u00eb, q\u00eb e ka mbret\u00ebrin\u00eb n\u00eb zot\u00ebrim, edhe n\u00ebse ky \u00ebsht\u00eb i ati, ju mund ta quani k\u00ebt\u00eb padrejt\u00ebsi, ose me \u00e7’em\u00ebr tjet\u00ebr q\u00eb doni, por kjo nuk mund jet\u00eb kurr\u00eb kund\u00ebr arsyes, meq\u00eb ne shohim se t\u00eb gjitha veprimet e vullnetshme t\u00eb njer\u00ebzve kan\u00eb si synim p\u00ebrfitimin p\u00ebr veten e tyre, dhe veprimet m\u00eb t\u00eb arsyeshme jan\u00eb ato q\u00eb \u00e7ojn\u00eb m\u00eb mir\u00eb n\u00eb arritjen e q\u00ebllimeve”. Ky arsyetim n\u00eb dukje bind\u00ebs \u00ebsht\u00eb megjithat\u00eb i shtremb\u00ebr<\/strong>.<\/p>\n

Ashtu si drejt\u00ebsia varet nga nj\u00eb kontrat\u00eb e m\u00ebparshme, MIR\u00cbNJOHJA<\/strong> varet nga nj\u00eb favor i m\u00ebparsh\u00ebm, dmth. nga nj\u00eb dhurim, dhe p\u00ebrb\u00ebn ligjin e kat<\/strong>\u00eb<\/strong>rt natyror<\/strong>, q\u00eb mund t\u00eb formulohet n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb: nj<\/em>\u00eb<\/em> njeri q<\/em>\u00eb<\/em> ka pasur nj\u00eb t\u00eb mir\u00eb nga dikush tjet\u00ebr, p\u00ebrpiqet q\u00eb ky i fundit t\u00eb mos ket\u00eb ndonj\u00eb shkak t\u00eb arsyesh\u00ebm q\u00eb t\u00eb pendohet p\u00ebr vullnetin e tij t\u00eb mir\u00eb<\/em>. N\u00eb fakt, askush nuk i jep kurr\u00eb ndonj\u00eb gj\u00eb tjetrit, ve\u00e7se me q\u00ebllim q\u00eb t’i b\u00ebj\u00eb mir\u00eb vetes, sepse dhurimi \u00ebsht\u00eb i vullnetsh\u00ebm, dhe objektivi i t\u00eb gjitha veprimeve t\u00eb vullnetshme t\u00eb \u00e7do njeriu \u00ebsht\u00eb p\u00ebr t\u00eb mir\u00ebn e vetvetes. Dhe n\u00eb qoft\u00eb se njer\u00ebzit e shohin veten t\u00eb zhg\u00ebnjyer, at\u00ebher\u00eb nuk ka m\u00eb baz\u00eb as p\u00ebr dashamir\u00ebsi a besim, as p\u00ebr ndihm\u00eb t\u00eb nd\u00ebrsjell\u00eb, as p\u00ebr pajtim t\u00eb njeriut me tjetrin, k\u00ebshtu q\u00eb ata mbeten n\u00eb gjendje lufte, e cila \u00ebsht\u00eb n\u00eb kund\u00ebrshtim me ligjin e par\u00eb e themelor t\u00eb natyr\u00ebs, q\u00eb u rekomandon njer\u00ebzve t\u00eb jen\u00eb n\u00eb k\u00ebrkim t\u00eb paqes<\/em><\/strong>. Shkelja e k\u00ebtij ligji quhet mosmir\u00ebnjohje<\/strong>. Mosmir\u00ebnjohja q\u00ebndron ndaj s\u00eb mir\u00ebs ashtu si padrejt\u00ebsia ndaj detyrimit kontraktual.<\/p>\n

Nj\u00eb ligj i pest\u00eb natyror<\/strong> \u00ebsht\u00eb MIR\u00cbSJELLJA<\/strong>, dmth prirja q\u00eb \u00e7dokush t\u00eb p\u00ebrpiqet t\u00eb p\u00ebrshtatet me t\u00eb tjer\u00ebt<\/em>. P\u00ebr ta kuptuar k\u00ebt\u00eb, duhet mbajtur parasysh se p\u00ebrshtatja e njer\u00ebzve p\u00ebr jet\u00ebn n\u00eb shoq\u00ebri ka natyr\u00eb t\u00eb ndryshme, q\u00eb rrjedh nga dallimet n\u00eb ndjenjat e tyre, gj\u00eb q\u00eb i p\u00ebrngjet asaj q\u00eb shohim n\u00eb gur\u00ebt e grumbulluar p\u00ebr nd\u00ebrtimin e nj\u00eb godine. Ashtu si ai guri q\u00eb, p\u00ebr shkak t\u00eb cepave e t\u00eb form\u00ebs s\u00eb \u00e7rregullt t\u00eb tij, z\u00eb m\u00eb shum\u00eb vend nga gur\u00ebt e tjer\u00eb, sesa mbush vet\u00eb e q\u00eb, p\u00ebr shkak t\u00eb fort\u00ebsis\u00eb, nuk mund t\u00eb rri rrafshohet, duke penguar nd\u00ebrtimin, prandaj flaket tej nga nd\u00ebrtuesit si i padobish\u00ebm e i pap\u00ebrshtatsh\u00ebm, edhe njeriu q\u00eb, p\u00ebr shkak t\u00eb ashp\u00ebrsis\u00eb s\u00eb natyr\u00ebs s\u00eb tij, p\u00ebrpiqet t\u00eb mbaj\u00eb p\u00ebr vete ato gj\u00ebra q\u00eb p\u00ebr t\u00eb jan\u00eb t\u00eb tep\u00ebrta, nd\u00ebrsa p\u00ebr t\u00eb tjer\u00ebt t\u00eb nevojshme, dhe q\u00eb p\u00ebr arsye t\u00eb pasioneve t\u00eb tij kryene\u00e7e \u00ebsht\u00eb i pakorrigjuesh\u00ebm, duhet l\u00ebn\u00eb m\u00ebnjan\u00eb ose duhet flakur jasht\u00eb shoq\u00ebris\u00eb si pengese… Ata q\u00eb i p\u00ebrmbahen k\u00ebtij ligji mund t\u00eb quhen SHOQ\u00cbRUESH\u00cbM<\/strong> (latin\u00ebt i quajn\u00eb ata commodi<\/em>), nd\u00ebrsa ata q\u00eb i kund\u00ebrvihen atij quhen kryene\u00e7\u00eb<\/em>, t\u00eb pashoq\u00ebruesh\u00ebm<\/em>, kok\u00ebngjeshur<\/em>, t\u00eb v\u00ebshtir\u00eb<\/em> p\u00ebr t’u marr\u00eb vesh me ta.<\/p>\n

Nj\u00eb ligj i gjasht\u00eb natyror<\/strong> k\u00ebrkon q\u00eb kur jan\u00eb dh\u00ebn\u00eb garanci p\u00ebr t\u00eb ardhmen, njeriu duhet t’ua fal\u00eb fyerjet e kaluara atyre q\u00eb jan\u00eb penduar dhe e d\u00ebshirojn\u00eb k\u00ebt\u00eb<\/em>. FALJA<\/strong> \u00ebsht\u00eb dhurim i paqes<\/em>, megjith\u00ebse paqja e dhuruar atyre, q\u00eb ngulin k\u00ebmb\u00eb n\u00eb armiq\u00ebsin\u00eb e vet s’\u00ebsht\u00eb paqe por frik\u00eb.<\/p>\n

Nj\u00eb ligj i shtat\u00eb<\/strong> \u00ebsht\u00eb q\u00eb kur hakmerren<\/em> (dmth. kur e shpaguajm\u00eb t\u00eb keqen me t\u00eb keqe) njer\u00ebzit nuk shohin sa e madhe ishte e keqja e kaluar, por sa e madhe do t\u00eb jet\u00eb e mira q\u00eb do ta pasoj\u00eb<\/em>. … ky ligj \u00ebsht\u00eb pasoj\u00eb e m\u00ebparshmit, i cili rekomandon faljen kur ka garanci p\u00ebr t\u00eb ardhmen. Ve\u00e7 k\u00ebsaj, hakmarrja q\u00eb nuk sh\u00ebrben si shembull dhe p\u00ebr nj\u00eb t\u00eb ardhme \u00ebsht\u00eb triumf e lart\u00ebsim i l\u00ebndimit t\u00eb tjetrit pa synuar ndonj\u00eb q\u00ebllim (sepse q\u00ebllimi \u00ebsht\u00eb gjithmon\u00eb di\u00e7ka q\u00eb pritet t\u00eb ndodh\u00eb). N\u00eb fakt, lart\u00ebsimi pa ndonj\u00eb q\u00ebllim \u00ebsht\u00eb kot\u00ebsi e n\u00eb kund\u00ebrshti me arsyen dhe t\u00eb l\u00ebndosh pa arsye \u00e7on n\u00eb luft\u00eb, q\u00eb \u00ebsht\u00eb n\u00eb kund\u00ebrshtim me ligjin natyror e q\u00eb zakonisht cil\u00ebsohet me emrin eg\u00ebrsi…<\/p>\n

Duke qen\u00eb se \u00e7do shenj\u00eb urrejtjeje e p\u00ebr\u00e7mimi shkakton p\u00ebrplasje dhe p\u00ebrderisa shumica e njer\u00ebzve parap\u00eblqejn\u00eb m\u00eb mir\u00eb t\u00eb v\u00ebn\u00eb jet\u00ebn e tyre n\u00eb rrezik sesa t\u00eb mos hakmerren, ne mund t\u00eb v\u00ebm\u00eb n\u00eb vend t\u00eb tet\u00eb si ligj natyror<\/strong> k\u00ebt\u00eb rregull: kurrkush, me asnj\u00eb veprim, fjal\u00eb, q\u00ebndrim a gjest, t\u00eb mos shfaq\u00eb urrejtje apo p\u00ebr\u00e7mim p\u00ebr nj\u00eb tjet\u00ebr<\/em>. Shkelja e k\u00ebtij ligji quhet zakonisht fyerje<\/em>.<\/p>\n

Pabarazin\u00eb q\u00eb ekziston tani e kan\u00eb sjell\u00eb ligjet civile. Un\u00eb di se Aristoteli<\/em>, n\u00eb librin e par\u00eb t\u00eb vepr\u00ebs s\u00eb tij \u201cPolitika\u201d, p\u00ebr t\u00eb mbrojtur doktrin\u00ebn e tij thot\u00eb se, p\u00ebr nga natyra disa njer\u00ebz jan\u00eb t\u00eb aft\u00eb p\u00ebr t\u00eb komanduar… Prandaj si ligj i n\u00ebnt\u00eb natyror<\/strong> un\u00eb formuloj, q\u00eb \u00e7dokush duhet t\u00eb njoh\u00eb tjetrin si t\u00eb barabart\u00eb nga natyra me t\u00eb<\/em>. Shkelja e k\u00ebtij rregulli \u00ebsht\u00eb krenia<\/em>.<\/p>\n

Nga ky ligj rrjedh nj\u00eb tjet\u00ebr<\/strong>: duke hyr<\/em>\u00eb<\/em> n<\/em>\u00eb<\/em> nj<\/em>\u00eb<\/em> gjendje paqeje, askush nuk duhet t<\/em>\u00eb<\/em> pretendoj\u00eb p\u00ebr veten e tij ndonj\u00eb t\u00eb drejt\u00eb, q\u00eb nuk do t\u00eb ishte i k\u00ebnaqur t’i jepej cilitdo njeriu tjet\u00ebr<\/em>. Ashtu si\u00e7 \u00ebsht\u00eb nevojshme q\u00eb t\u00eb gjith\u00eb njer\u00ebzit q\u00eb k\u00ebrkojn\u00eb paqe t\u00eb braktisin disa t\u00eb drejta natyrore, dmth. t\u00eb mos jen\u00eb t\u00eb lir\u00eb t\u00eb b\u00ebjn\u00eb t\u00eb duan, po k\u00ebshtu \u00ebsht\u00eb e nevojshme p\u00ebr jet\u00ebn e njer\u00ebzve, q\u00eb ata t\u00eb ruajn\u00eb disa t\u00eb drejta, sikurse jan\u00eb e drejta p\u00ebr t\u00eb komanduar trupin e tyre, e drejta p\u00ebr t\u00eb pasur aj\u00ebr, uj\u00eb, p\u00ebr t\u00eb l\u00ebvizur, p\u00ebr t\u00eb shkuar nga nj\u00eb vend n\u00eb tjetrin dhe p\u00ebr t\u00eb gjitha gj\u00ebrat e tjera, pa t\u00eb cilat njeriu nuk mund t\u00eb jetoj\u00eb, ose nuk mund t\u00eb jetoj\u00eb mir\u00eb.<\/p>\n

N\u00eb qoft\u00eb se n\u00eb k\u00ebt\u00eb rast, dmth. duke b\u00ebr\u00eb paqe, njer\u00ebzit k\u00ebrkojn\u00eb p\u00ebr veten e tyre at\u00eb q\u00eb nuk do t\u00eb donin t’u jepej t\u00eb tjer\u00ebve, ata veprojn\u00eb n\u00eb kund\u00ebrshtim me ligjin e m\u00ebparsh\u00ebm q\u00eb urdh\u00ebron njohjen e barazis\u00eb natyrore, veprojn\u00eb pra n\u00eb kund\u00ebrshtim edhe me ligjin natyror. Ata q\u00eb i p\u00ebrmbahen k\u00ebtij ligji jan\u00eb ata q\u00eb i quajm\u00eb modest\u00eb<\/em>, nd\u00ebrsa ata q\u00eb e shkelin at\u00eb i quajm\u00eb njer\u00ebz arrogant\u00eb<\/em>. Grek\u00ebt e quajn\u00eb shkeljen e k\u00ebtij ligji pleoneksia<\/em>, dmth. d\u00ebshir\u00eb p\u00ebr t\u00eb marr\u00eb m\u00eb shum\u00eb nga \u00e7\u2019t\u00eb takon.<\/p>\n

Po k\u00ebshtu, n\u00ebse dikujt i \u00ebsht\u00eb besuar t\u00eb gjykoj\u00eb marr\u00ebdh\u00ebniet midis dy njer\u00ebzve, \u00ebsht\u00eb k\u00ebrkes\u00eb e ligjit natyror q\u00eb ai t\u2019i trajtoj\u00eb ata n\u00eb m\u00ebnyr\u00eb t\u00eb barabart\u00eb<\/em>. P\u00ebrndryshe mosmarr\u00ebveshjet midis njer\u00ebzve zgjidhen vet\u00ebm me luft\u00eb. Pra, ai q\u00eb \u00ebsht\u00eb i ansh\u00ebm n\u00eb gjykim, b\u00ebn gjith\u00e7ka varet prej tij p\u00ebr t’i frenuar njer\u00ebzit q\u00eb t\u2019u drejtohen gjyqtar\u00ebve e arbitrave; p\u00ebr rrjedhoj\u00eb ai, n\u00eb kund\u00ebrshtim me ligjin natyror themelor, b\u00ebhet shkaku i luft\u00ebs.<\/p>\n

Ligjet natyrore jan\u00eb t\u00eb pandryshueshme e t\u00eb p\u00ebrjetshme. Sepse padrejt\u00ebsia<\/em>, mosmir\u00ebnjohja<\/em>, arroganca<\/em>, krenia<\/em>, favorizimi i personave<\/em> e t\u00eb tjera si k\u00ebto, kurr\u00eb nuk mund t\u00eb b\u00ebhen t\u00eb ligjshme. Kurr\u00eb nuk mund t\u00eb ndodh\u00eb q\u00eb lufta t\u00eb ruaj\u00eb jet\u00ebn dhe paqja ta asgj\u00ebsoj\u00eb at\u00eb.<\/strong><\/p>\n

Dhe shkenca e ligjeve natyrore \u00ebsht\u00eb filozofia e v\u00ebrtet\u00eb dhe e vetme morale.<\/strong> Sepse filozofia morale s’\u00ebsht\u00eb gj\u00eb tjet\u00ebr ve\u00e7se shkenca p\u00ebr at\u00eb q\u00eb \u00ebsht\u00eb e mir\u00eb<\/em> dhe e keqe<\/em> n\u00eb sjelljet e n\u00eb shoq\u00ebrin\u00eb njer\u00ebzore. E mira<\/em> dhe e keqja<\/em> jan\u00eb emrat me t\u00eb cilat n\u00ebnkuptohen d\u00ebshirat<\/em> e neverit\u00eb<\/em> tona, q\u00eb jan\u00eb t\u00eb ndryshme n\u00eb var\u00ebsi nga temperamenti, zakonet e doktrinat e ndryshme t\u00eb njer\u00ebzve. Dhe njer\u00ebzit e ndrysh\u00ebm dallojn\u00eb nga nj\u00ebri-tjetri jo vet\u00ebm n\u00eb gjykimet e tyre, p\u00ebrsa u p\u00ebrket ndijimeve (se \u00e7\u2019\u00ebsht\u00eb e k\u00ebndshme dhe e pak\u00ebndshme p\u00ebr shijen, nuhatjen, t\u00eb d\u00ebgjuarit, t\u00eb prekurit e t\u00eb pam\u00ebt), por edhe lidhur me at\u00eb q\u00eb \u00ebsht\u00eb e p\u00eblqyeshme ose e pap\u00eblqyeshme, p\u00ebr arsyen n\u00eb veprimet e jet\u00ebs s\u00eb p\u00ebrbashk\u00ebt.<\/p>\n

Rrjedhimisht, t\u00eb gjith\u00eb njer\u00ebzit jan\u00eb t\u00eb nj\u00eb mendimi se paqja \u00ebsht\u00eb e mir\u00eb, pra edhe rrug\u00ebt e mjetet e paqes (q\u00eb si\u00e7 e kam treguar m\u00eb par\u00eb, jan\u00eb: drejt\u00ebsia<\/em>, mir\u00ebnjohja<\/em>, modestia<\/em>, paan\u00ebsia<\/em>, shpirtmir\u00ebsia<\/em> dhe ligjet e tjera natyrore) jan\u00eb t\u00eb mira<\/em>, dmth. virtyte morale<\/strong>, nd\u00ebrsa t\u00eb kund\u00ebrtat e tyre jan\u00eb vese t\u00eb k\u00ebqia<\/em>. K\u00ebshtu, shkenca e virtytit dhe e vesit \u00ebsht\u00eb filozofia morale.<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"

Ligji i par\u00eb dhe i dyt\u00eb NATYROR dhe MARR\u00cbVESHJET E DREJTA NATYRORE, q\u00eb shkrimtar\u00ebt e quajn\u00eb zakonisht jus naturale, \u00ebsht\u00eb liria e \u00e7do njeriu q\u00eb t\u00eb p\u00ebrdor\u00eb fuqin\u00eb e tij, si\u00e7 do ai vet\u00eb, p\u00ebr t\u00eb ruajtur natyr\u00ebn e vet, me fjal\u00eb t\u00eb tjera jet\u00ebn e vet dhe, p\u00ebr rrjedhoj\u00eb, t\u00eb b\u00ebj\u00eb \u00e7do gj\u00eb q\u00eb, […]<\/p>\n","protected":false},"author":1,"featured_media":54842,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[2,4,35],"tags":[],"class_list":["post-54763","post","type-post","status-publish","format-standard","has-post-thumbnail","category-artikuj","category-histori","category-kulture"],"yoast_head":"\nLigjet natyrore n\u00eb shoq\u00ebri - sipas Hobbes, Leviathan - 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\/ligjet-natyrore-ne-shoqeri-sipas-hobbes\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Ligjet natyrore n\u00eb shoq\u00ebri - 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