{"id":54817,"date":"2020-04-28T01:10:52","date_gmt":"2020-04-28T00:10:52","guid":{"rendered":"https:\/\/fjala.info\/?p=54817"},"modified":"2020-04-28T08:57:10","modified_gmt":"2020-04-28T07:57:10","slug":"shkaqet-lindja-dhe-perkufizimi-i-shtetit-sipas-hobbes-leviathan","status":"publish","type":"post","link":"https:\/\/jehonashqiptare.al\/fjala\/shkaqet-lindja-dhe-perkufizimi-i-shtetit-sipas-hobbes-leviathan\/","title":{"rendered":"Shkaqet, lindja dhe p\u00ebrkufizimi i SHTETIT – sipas Hobbes, Leviathan"},"content":{"rendered":"

Q\u00ebllimi i shtetit \u00ebsht\u00eb siguria e gjith\u00ebsecilit. Kjo siguri nuk vjen nga ligji natyror. As nga bashkimi i pak njer\u00ebzve a familjeve. As nga nj\u00eb mas\u00eb e madhe e njer\u00ebzve, p\u00ebrve\u00e7 se kur drejtohet nga nj\u00eb kok\u00eb e vetme. Lindja e shtetit. P\u00ebrkufizimi i shtetit. \u00c7’jan\u00eb sovrani dhe shtetasi.<\/p><\/blockquote>\n

Shkaku, q\u00ebllimi, apo synimi p\u00ebrfundimtar p\u00ebr t\u00eb cilin njer\u00ebzit (q\u00eb natyrisht e duan lirin\u00eb dhe sundimin mbi t\u00eb tjer\u00ebt) i ven\u00eb vetes ato kufizime brenda t\u00eb cilave jan\u00eb t\u00eb detyruar t\u00eb jetojn\u00eb n\u00eb nj\u00eb shtet, \u00ebsht\u00eb kujdesi p\u00ebr ruajtjen e jet\u00ebs, si dhe p\u00ebr nj\u00eb jetes\u00eb m\u00eb t\u00eb k\u00ebnaqshme. Me fjal\u00eb t\u00eb tjera, duke ngritur shtetin, njer\u00ebzit udh\u00ebhiqen nga d\u00ebshira p\u00ebr t\u00eb shp\u00ebtuar prej gjendjes s\u00eb mjerueshme t\u00eb luft\u00ebs, e cila, si\u00e7 e kemi treguar n\u00eb kreun XIII, \u00ebsht\u00eb pasoj\u00eb e domosdoshme e pasioneve natyrore t\u00eb tyre, n\u00eb munges\u00eb t\u00eb nj\u00eb fuqie t\u00eb dukshme q\u00eb t’i mbaj\u00eb ata n\u00eb bindje, q\u00eb nga frika e nd\u00ebshkimit t’i lidh\u00eb – pas zbatimit t\u00eb marr\u00ebveshjeve t\u00eb tyre, dhe t’i detyroj\u00eb t’u p\u00ebrmbahen atyre t\u00eb natyr\u00ebs q\u00eb jan\u00eb trajtuar n\u00eb kreun e pes\u00ebmb\u00ebdhjet\u00eb e t\u00eb gjasht\u00ebmb\u00ebdhjet\u00eb.<\/p>\n

E v\u00ebrtet\u00eb, vet\u00eb ligjet natyrore (si drejt\u00ebsia, paan\u00ebsia, modestia, m\u00ebshira e, me nj\u00eb fjal\u00eb parimi, t’u b\u00ebsh t\u00eb tjer\u00ebve at\u00eb \u00e7ka do t\u00eb doje q\u00eb t\u00eb tjer\u00ebt t\u00eb t\u00eb b\u00ebjn\u00eb ty), pa u detyruar nga frika e ndonj\u00eb pushteti, q\u00eb imponon zbatimin e tyre, jan\u00eb n\u00eb kund\u00ebrshtim me d\u00ebshirat tona natyrore, t\u00eb cilat na shtyin\u00eb n\u00eb an\u00ebsi, kreni, hakmarrje e t\u00eb tjera si k\u00ebto. Marr\u00ebveshjet pa shpat\u00ebn jan\u00eb vet\u00ebrn fjal\u00eb, q\u00eb nuk kan\u00eb kurrfar\u00eb force p\u00ebr t’i garantuar njeriut sigurin\u00eb<\/strong>. Prandaj pavar\u00ebsisht nga ligjet natyrore (t\u00eb cilave gjithkush u p\u00ebrmbahet, kur ka vullnet p\u00ebr t’iu p\u00ebrmbajtur e mund\u00ebsi p\u00ebr ta b\u00ebr\u00eb k\u00ebt\u00eb, pa rrezik), n\u00eb kushtet kur nuk ekziston nj\u00eb pushtet ngritur, ose aq i fort\u00eb, sa t\u00eb garantoj\u00eb sigurin\u00eb ton\u00eb, \u00e7do njeri mb\u00ebshtetet, dhe mund t\u00eb mb\u00ebshtetet ligj\u00ebrisht, n\u00eb forc\u00ebn dhe aft\u00ebsin\u00eb e vet p\u00ebr t’u siguruar kundrejt t\u00eb gjith\u00eb njer\u00ebzve t\u00eb tjer\u00eb.<\/p>\n

Dhe kudo q\u00eb njer\u00ebzit kan\u00eb jetuar n\u00eb familje vogla, grabitja e pla\u00e7kitja e nj\u00ebri-tjetrit ka qen\u00eb nj\u00eb zanat aq pak n\u00eb kund\u00ebrshtim me ligjin natyror, saq\u00eb kushdo q\u00eb b\u00ebnte pla\u00e7k\u00ebn m\u00eb t\u00eb madhe, aq m\u00eb i nderuar ishte. N\u00eb k\u00ebto pun\u00eb njer\u00ebzit nuk zbatonin ligje t\u00eb tjera ve\u00e7 atyre t\u00eb nderit, dmth. t\u00eb p\u00ebrmbajturit nga eg\u00ebrsia, duke mos u prekur t\u00eb tjer\u00ebve jet\u00ebn dhe mjetet e jetes\u00ebs.<\/p>\n

Dhe at\u00eb q\u00eb b\u00ebnin dikur familj\u00ebt e vogla, tani e b\u00ebjn\u00eb qytetet dhe mbret\u00ebrit\u00eb, q\u00eb s’jan\u00eb ve\u00e7se familje m\u00eb t\u00eb m\u00ebdha, t\u00eb cilat p\u00ebr hir t\u00eb siguris\u00eb s\u00eb tyre, zgjerojn\u00eb zot\u00ebrimet q\u00eb kan\u00eb me gjithfar\u00eb pretendimesh p\u00ebr rrezikun dhe frik\u00ebn nga pushtimet, ose p\u00ebr ndihm\u00ebn, q\u00eb mund t’u jepet pushtuesve, dhe nd\u00ebrkoh\u00eb p\u00ebrpiqen me aq sa mundin t\u00eb n\u00ebnshtrojn\u00eb a dob\u00ebsojn\u00eb fqinj\u00ebt e tyre, haptazi me forc\u00eb e me an\u00eb makinacionesh t\u00eb fshehta. Dhe n\u00eb mungese te garancive t\u00eb tjera, ata kan\u00eb plot\u00ebsisht t\u00eb drejt\u00eb, prandaj dhe i kujtojn\u00eb n\u00eb shekuj me nderim.<\/p>\n

As bashkimi i nj\u00eb numri t\u00eb vog\u00ebl njer\u00ebzish nuk ua jep atyre k\u00ebt\u00eb siguri, sepse duke qen\u00eb n\u00eb num\u00ebr t\u00eb vog\u00ebl, edhe nj\u00eb shtes\u00eb e vog\u00ebl n\u00eb nj\u00ebr\u00ebn ose tjetr\u00ebn an\u00eb e b\u00ebn avantazhin e forc\u00ebs aq t\u00eb madh, saq\u00eb \u00ebsht\u00eb i mjaftuesh\u00ebm p\u00ebr t\u00eb korrur fitoren, duke inkurajuar k\u00ebshtu sulmin e kund\u00ebrshtar\u00ebve. Shumica e mjaftueshme s\u00eb cil\u00ebs i besojm\u00eb p\u00ebr t\u00eb arritur sigurin\u00eb ton\u00eb nuk p\u00ebrcaktohet nga ndonj\u00eb num\u00ebr fiks, por nga krahasimi me armikun, t\u00eb cilit i druhemi. Ajo \u00ebsht\u00eb e mjaftueshme kur shihet qart\u00eb se ep\u00ebrsia e armikut nuk \u00ebsht\u00eb aq e dukshme dhe e spikatur, sa t\u00eb p\u00ebrcaktoj\u00eb fatin e luft\u00ebs e ta nxis\u00eb at\u00eb t\u00eb sulmoj\u00eb.<\/p>\n

Sado e madhe t\u00eb jet\u00eb nj\u00eb mas\u00eb njer\u00ebzish, k\u00ebta nuk mund t\u00eb shpresojn\u00eb t\u00eb mbrohen vet\u00eb, as t\u00eb gjejn\u00eb mb\u00ebshtetje qoft\u00eb kund\u00ebr nj\u00eb armiku t\u00eb p\u00ebrbashk\u00ebt dhe kundrejt goditjeve ndaj nj\u00ebri-tjetrit, n\u00ebse veprimet e tyre udh\u00ebhiqen nga gjykimet dhe d\u00ebshirat e ve\u00e7anta t\u00eb gjithsecilit. Sepse duke qen\u00eb t\u00eb ndar\u00eb n\u00eb mendimet lidhur me p\u00ebrdorimin e shfryt\u00ebzimin sa m\u00eb mir\u00eb t\u00eb forcave t\u00eb veta, ata nuk e ndihmojn\u00eb, por e pengojn\u00eb nj\u00ebri-tjetrin, dhe duke iu kund\u00ebrv\u00ebn\u00eb ni\u00ebri-tjetrit, e katandisin n\u00eb hi\u00e7 forc\u00ebn e tyre.<\/p>\n

K\u00ebshtu, ata jo vet\u00ebm mund t\u00eb n\u00ebnshtrohen leht\u00eb nga nj\u00eb num\u00ebr i vog\u00ebl njer\u00ebzish, q\u00eb merren vesh nd\u00ebrmjet tyre, por edhe kur nuk ekziston nj\u00eb armik i p\u00ebrbashk\u00ebt, ata ndeshen me nj\u00ebri-tjetrin p\u00ebr interesat e tyre t\u00eb ve\u00e7anta. E me t\u00eb v\u00ebrtet\u00eb po t\u00eb supozonim q\u00eb nj\u00eb mas\u00eb e madhe njer\u00ebzish bien dakord, p\u00ebr t’iu p\u00ebrmbajtur drejt\u00ebsis\u00eb dhe ligjeve t\u00eb tjera natyrore pa nj\u00eb pushtet q\u00eb t’i mbante t\u00eb gjith\u00eb n\u00ebn fre, ne mund te supozonim githashtu edhe q\u00eb mbar\u00eb njer\u00ebzirni t\u00eb mund t\u00eb b\u00ebnte t\u00eb nj\u00ebjt\u00ebn gj\u00eb.\u00a0At\u00ebher\u00eb nuk do te kishte, as do t\u00eb ishte e nevojshme t\u00eb kishte, ndonj\u00eb qeveruisje civile apo shtet p\u00ebrgjith\u00ebsisht, sepse do te kishte paqe pa n\u00ebnshtrim.<\/p>\n

P\u00ebr sigurarin\u00eb, q\u00eb njer\u00ebzit d\u00ebshirojn\u00eb t\u00eb vazhdoj\u00eb gjat\u00eb gjith\u00eb jet\u00ebs s\u00eb tyre, nuk \u00ebsht\u00eb e mjaftueshme as q\u00eb ata te qeverisen e t\u00eb drejtohen prej nj\u00eb mendjeje t\u00eb vetme p\u00ebr nj\u00eb koh\u00eb t\u00eb kufizuar, si psh. gjat\u00eb koh\u00ebs s\u00eb nj\u00eb beteje apo t\u00eb nj\u00eb lufte. Sepse, sadoq\u00eb me p\u00ebrpjekjen e tyre t\u00eb nj\u00ebz\u00ebshme, ata mund t\u00eb arrijn\u00eb fitore kund\u00ebr armikut t\u00eb jasht\u00ebm, qoft\u00eb nga q\u00eb nuk kan\u00eb m\u00eb armik t\u00eb p\u00ebrbashk\u00ebt, ose ngaq\u00eb nj\u00eb pjes\u00eb e tyre e konsiderojn\u00eb at\u00eb armik e pjesa tjet\u00ebr mik, dallimet n\u00eb interesa do t’i dob\u00ebsojne medoemos lidhjet e tyre dhe ata do t\u00eb hyjne p\u00ebrs\u00ebri n\u00eb luft\u00eb me nj\u00ebri-tjetrin.<\/p>\n

\u00cbsht\u00eb e v\u00ebrtet\u00eb q\u00eb disa krijesa t\u00eb gjalla si blet\u00ebt dhe milingonat jetojn\u00eb n\u00eb shoq\u00ebri me nj\u00ebra-tjetr\u00ebn (prandaj Aristoteli<\/em> i ka p\u00ebrfshir\u00eb ato midis krijesave politike), por ato udh\u00ebhigen vet\u00ebm nga gjykimet e prirjet e ve\u00e7anta t\u00eb \u00e7donj\u00ebr\u00ebs prej tyre. Ato nuk kan\u00eb as gjuh\u00eb me t\u00eb s\u00eb cil\u00ebs nj\u00ebra t’i jap\u00eb t\u00eb kuptoj\u00eb tjetr\u00ebs se \u00e7far\u00eb quan t\u00eb nevojshme p\u00ebr t\u00eb mir\u00ebn p\u00ebrgjithshme. Ndoshta ndonj\u00ebri mund t\u00eb d\u00ebshiroj\u00eb t\u00eb dij\u00eb p\u00ebrse njer\u00ebzimi nuk niund t\u00eb b\u00ebj\u00eb po k\u00ebshtu. Lidhur me k\u00ebt\u00eb un\u00eb them:<\/p>\n

S\u00eb pari<\/em>, njer\u00ebzit jan\u00eb vazhdimisht n\u00eb gar\u00eb p\u00ebr ndere e pozita, nd\u00ebrsa krijesat e lartp\u00ebrmendura jo. P\u00ebr rrjedhoj\u00eb, mbi k\u00ebt\u00eb baz\u00eb midis njer\u00ebzve lind zilia e urrejtja, e m\u00eb n\u00eb fund lufta, nd\u00ebrsa midis krijesave p\u00ebr t\u00eb cilat fol\u00ebm, nuk ndodh k\u00ebshtu.<\/p>\n

S\u00eb dyti<\/em>, midis atyre krijesave nuk ka dallim mes s\u00eb mir\u00ebs s\u00eb p\u00ebgjithshme dhe s\u00eb mir\u00ebs private; dhe duke qen\u00eb nga natyra t\u00eb prirura drejt s\u00eb mir\u00ebs s\u00eb vet private, ato kontribuojn\u00eb k\u00ebshtu p\u00ebr t\u00eb mit\u00ebn e p\u00ebrgjithshme. Nd\u00ebrsa njeriut, k\u00ebnaq\u00ebsia e t\u00eb cilit \u00ebsht\u00eb krahasimi i vetvetes me t\u00eb tjer\u00ebt, i p\u00eblqen vet\u00ebm ajo q\u00eb e shquan at\u00eb mbi t\u00eb tjer\u00ebt.<\/p>\n

S\u00eb treti<\/em>, ato krijesa, duke mos e pasur (si njeriu) aft\u00ebsin\u00eb e t\u00eb arsyetuarit, nuk shohin, as mendojn\u00eb se shohin, ndonj\u00eb gabim n\u00eb drejtimin e pun\u00ebve t\u00eb tyre t\u00eb p\u00ebrbashk\u00ebta. Nd\u00ebrsa midis njer\u00ebzve ka shum\u00eb q\u00eb mendojn\u00eb se jan\u00eb m\u00eb t\u00eb men\u00e7ur, e m\u00eb t\u00eb aft\u00eb p\u00ebr t’i drejtuar pun\u00ebt publike m\u00eb mir\u00eb se t\u00eb tjer\u00ebt. Keta p\u00ebrpiqen ta reformojn\u00eb e p\u00ebrt\u00ebrijn\u00eb rendin publik, nj\u00ebri n\u00eb nj\u00eb m\u00ebnyr\u00eb, tjetri n\u00eb nj\u00eb m\u00ebnyr\u00eb tjet\u00ebr, dhe kjo \u00e7on n\u00eb p\u00ebr\u00e7arje e n\u00eb luft\u00eb civile.<\/p>\n

S\u00eb kat\u00ebrti<\/em>, megjith\u00ebse p\u00ebrdorim n\u00eb nj\u00eb far\u00eb m\u00ebnyre z\u00ebrin p\u00ebr t’i dh\u00ebn\u00eb t\u00eb kuptojn\u00eb nj\u00ebra-tjetr\u00ebs d\u00ebshirat e ndjenjat e tyre, atyre krijesave u mungon arti i t\u00eb folurit, me an\u00ebn e t\u00eb cilit disa njer\u00ebz mund t’ua paragesin t\u00eb tjer\u00ebve t\u00eb mir\u00ebn si t\u00eb keqe dhe t\u00eb keqen si t\u00eb mir\u00eb, dhe t\u00eb zmadhojn\u00eb ose zvog\u00eblojn\u00eb k\u00ebshtu p\u00ebrmasat e s\u00eb mir\u00ebn e t\u00eb s\u00eb keqes, duke p\u00ebr\u00e7ar\u00eb njer\u00ebzit, e duke prishur sipas qejfit q\u00ebsin\u00eb e tyre.<\/p>\n

S\u00eb pesti<\/em>, qeniet pa arsye nuk b\u00ebjn\u00eb dot dallimin midis t\u00eb b\u00ebrit keq<\/em> dhe d\u00ebmit<\/em>, prandaj sakoh\u00eb q\u00eb e ndjejn\u00eb veten mir\u00eb nuk i bien n\u00eb qaf\u00eb nj\u00ebra-tjetr\u00ebs. Nd\u00ebrsa njeriu shkakton m\u00eb shum\u00eb probleme pik\u00ebrisht kur ndjehet mir\u00eb, sepse pik\u00ebrisht at\u00ebher\u00eb i p\u00eblqen t\u00eb tregoj\u00eb men\u00e7urin\u00eb e vet dhe t\u00eb mbaj\u00eb n\u00ebn kontroll kontroll veprimet e atyre q\u00eb qeverisin shtetin.<\/p>\n

S\u00eb fundi<\/em>, ujdia midis atyre krijesave \u00ebsht\u00eb natyrore, nd\u00ebrsa ajo midis njer\u00ebzve \u00ebsht\u00eb vet\u00ebm me marr\u00ebveshje, e cila \u00ebsht\u00eb di\u00e7ka artificiale. Prandaj nuk ka asgj\u00eb p\u00ebr t’u \u00e7uditur q\u00eb p\u00ebr ta b\u00ebr\u00eb k\u00ebt\u00eb ujdi, t\u00eb q\u00ebndrueshme e t\u00eb gjat\u00eb, ve\u00e7 marr\u00ebveshjes k\u00ebrkohet edhe di\u00e7ka tjet\u00ebr, e pik\u00ebrisht nj\u00eb pushtet q\u00eb t’i mbaj\u00eb njer\u00ebzit n\u00ebn fr\u00e9 dhe t’i drejtoj\u00eb veprimet e tyre ndaj s\u00eb mir\u00ebs s\u00eb p\u00ebrbashk\u00ebt.<\/p>\n

E vetmja m\u00ebnyr\u00eb p\u00ebr t\u00eb vendosur nj\u00eb fuqi t\u00eb p\u00ebrbashk\u00ebt, t\u00eb aft\u00eb q\u00eb t’i mbroj\u00eb njer\u00ebzit nga pushtimet e huaja, e q\u00eb t\u00eb mos d\u00ebrntojn\u00eb nj\u00ebri-tjetrin, dhe q\u00eb t’u garantoj\u00eb q\u00eb me frytet e pun\u00ebs s\u00eb tyre e t\u00eb tok\u00ebs t\u00eb mbajn\u00eb vetveten e t\u00eb b\u00ebjn\u00eb nj\u00eb jet\u00eb t\u00eb kenaqshme, esht\u00eb t’ia kalojn\u00eb t\u00ebr\u00eb pushtetin e forc\u00ebn e tyre nj\u00eb njeriu, ose nj\u00eb kuvendi, q\u00eb me shumic\u00eb votash t’i p\u00ebrqendroj\u00eb t\u00eb gjitha vullnetet n\u00eb nj\u00eb vullnet t\u00eb vet\u00ebm.<\/strong> Dometh\u00ebn\u00eb t\u00eb caktojn\u00eb nj\u00eb njeri, a nj\u00eb kuvend njer\u00ebzish, i cili t\u00eb bart\u00eb personin e tyre, qe secili ta konsideroj\u00eb veten si autor t\u00eb \u00e7do veprimi, q\u00eb kryen ose urdh\u00ebron, ai q\u00eb bart personin e tyre, p\u00ebr ato gj\u00ebra q\u00eb kan\u00eb t\u00eb b\u00ebjn\u00eb me paqen e sigurin\u00eb e p\u00ebrgjithshme, dhe k\u00ebshtu t\u00eb gjith\u00eb t’ia n\u00ebnshtrojn\u00eb vullnetin e gjykimin e tyre vullnetit e gjykimit t\u00eb tij.<\/p>\n

Kjo \u00ebsht\u00eb m\u00eb shum\u00eb sesa ujdi a marr\u00ebveshje, \u00ebsht\u00eb bashkim real i t\u00eb gjith\u00eb njer\u00ebzve, i mish\u00ebruar n\u00eb nj\u00eb person t\u00eb vet\u00ebm, nep\u00ebrmjet nj\u00eb marr\u00ebveshjeje t\u00eb secilit me gjithsecilin, n\u00eb m\u00ebnyr\u00eb t\u00eb till\u00eb, sikur \u00e7donj\u00ebri t’i thoshte \u00e7do njeriu tjet\u00ebr: un\u00eb e autorizoj k\u00ebt\u00eb njeri a k\u00ebt\u00eb kuvend njer\u00ebzish dhe i jap t\u00eb drejt\u00ebn t\u00eb t\u00eb m\u00eb qeveris\u00eb, me kusht q\u00eb edhe ti t’i jap\u00ebsh atij po k\u00ebt\u00eb t\u00eb drejt\u00eb, e po k\u00ebshtu t’i autorizosh t\u00eb gjitha veprimet e tij. Pasi \u00ebsht\u00eb b\u00ebr\u00eb kjo, ajo mas\u00eb njer\u00ebzish e bashkuar k\u00ebshtu n\u00eb nj\u00eb person t\u00eb vet\u00ebm, quhet SHTET<\/strong>, latinisht CIVITAS<\/em><\/strong>. Kjo \u00ebsht\u00eb lindja e atij LEVIATANI <\/strong>t\u00eb madh, ose m\u00eb mir\u00eb (p\u00ebr t\u00eb folur m\u00eb me nderim) e atij Per\u00ebndie t\u00eb Vdeksh\u00ebm<\/strong>, t\u00eb cilit ne i detyrojm\u00eb, n\u00ebn Per\u00ebndin\u00eb e Pavdeksh\u00ebm<\/strong>, paqen e mbrojtjen ton\u00eb.<\/p><\/blockquote>\n

Sepse fal\u00eb k\u00ebtij autoriteti, q\u00eb i \u00ebsht\u00eb dh\u00ebn\u00eb atij, nga \u00e7do njeri i ve\u00e7ant\u00eb n\u00eb shtet, ai disponon aq shum\u00eb pushtet e forc\u00eb, saq\u00eb fal\u00eb frik\u00ebs q\u00eb ngjall, \u00ebsht\u00eb n\u00eb gjendje t’i orientoj\u00eb vulinetet e t\u00eb gjith\u00ebve drejt paqes brenda vendit e kund\u00ebr armiqve t\u00eb tyre te jasht\u00ebm.<\/p>\n

Thelbin e shtetit, n\u00ebse do ta perkufizojm\u00eb at\u00eb, e p\u00ebrb\u00ebn nj\u00eb person i vet\u00ebm, veprimet e t\u00eb cilit i ka pranuar; si t\u00eb ishte autor i tyre, \u00e7do pjes\u00ebtar i nj\u00eb mase t\u00eb madhe njer\u00ebzish, me an\u00eb t\u00eb nj\u00eb kontrate t\u00eb nd\u00ebrsjellt\u00eb me nj\u00ebri-tjetrin, me q\u00ebllim q\u00eb ai person t\u00eb p\u00ebrdor\u00eb forc\u00ebn e mjetet e t\u00eb gjith\u00ebve, ashtu si e gjykon t\u00eb p\u00ebrshtatshme p\u00ebr pagen midis tyre dhe mbrojtjen e p\u00ebrbashk\u00ebt.<\/p><\/blockquote>\n

Ai q\u00eb mbart k\u00ebt\u00eb person quhet SOVRAN<\/strong>, dhe thubet se ka Pushtet Sovran<\/strong>, dhe \u00e7do njeri tjet\u00ebr ve\u00e7 tij, quhet SHTETAS<\/strong>.<\/p>\n

Ky pushtet sovran arrihet n\u00eb dy rrug\u00eb. Nj\u00ebra \u00ebsht\u00eb ajo e forc\u00ebs natyrore, si n\u00eb rastin kur nj\u00eb njeri b\u00ebn q\u00eb femij\u00ebt t’ia n\u00ebnshtrojn\u00eb veten dhe femij\u00ebt e tyre sundimit t\u00eb tij, sepse ai mund t’i vras\u00eb po qe se nuk pranojn\u00eb; ose kur ai me luft\u00eb ia n\u00ebnshtron vullnetit t\u00eb vet armiqt\u00eb e tij, duke u kursyer atyre jet\u00ebn me k\u00ebt\u00eb kusht. Tjetra \u00ebsht\u00eb kur njer\u00ebzit bien n\u00eb ujdi midis tyre, q\u00eb t’i n\u00ebnshtrohen vullnetarisht nj\u00eb njeriu, apo nj\u00eb kuvendi, duke pasur besim se ai do t’i mbroj\u00eb kund\u00ebr gjith\u00eb t\u00eb tjer\u00ebve. Ky fundit mund t\u00eb quhet shtet politik<\/strong>, apo shtet i ngritur n\u00ebp\u00ebrmjet themelimit t\u00eb tij, nd\u00ebrsa i pari shtet i vendosur p\u00ebrmes fitimit t\u00eb tij. N\u00eb fillim do t\u00eb flas p\u00ebr shtetin e ngritur n\u00ebp\u00ebrmjet themelimit…<\/p>\n","protected":false},"excerpt":{"rendered":"

Q\u00ebllimi i shtetit \u00ebsht\u00eb siguria e gjith\u00ebsecilit. Kjo siguri nuk vjen nga ligji natyror. As nga bashkimi i pak njer\u00ebzve a familjeve. As nga nj\u00eb mas\u00eb e madhe e njer\u00ebzve, p\u00ebrve\u00e7 se kur drejtohet nga nj\u00eb kok\u00eb e vetme. Lindja e shtetit. P\u00ebrkufizimi i shtetit. \u00c7’jan\u00eb sovrani dhe shtetasi. Shkaku, q\u00ebllimi, apo synimi p\u00ebrfundimtar p\u00ebr […]<\/p>\n","protected":false},"author":1,"featured_media":54842,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[2,4,34],"tags":[],"class_list":["post-54817","post","type-post","status-publish","format-standard","has-post-thumbnail","category-artikuj","category-histori","category-politike"],"yoast_head":"\nShkaqet, lindja dhe p\u00ebrkufizimi i SHTETIT - 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\/shkaqet-lindja-dhe-perkufizimi-i-shtetit-sipas-hobbes-leviathan\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Shkaqet, lindja dhe p\u00ebrkufizimi i SHTETIT - sipas Hobbes, Leviathan - FJALA e LIR\u00cb\" \/>\n<meta property=\"og:description\" content=\"Q\u00ebllimi i shtetit \u00ebsht\u00eb siguria e gjith\u00ebsecilit. 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