{"id":54881,"date":"2020-04-29T00:08:08","date_gmt":"2020-04-28T23:08:08","guid":{"rendered":"https:\/\/fjala.info\/?p=54881"},"modified":"2020-04-29T00:08:08","modified_gmt":"2020-04-28T23:08:08","slug":"mahnitja-burim-i-njohjes","status":"publish","type":"post","link":"https:\/\/jehonashqiptare.al\/fjala\/mahnitja-burim-i-njohjes\/","title":{"rendered":"MAHNITJA – BURIM I NJOHJES"},"content":{"rendered":"

Don Robert Kola<\/strong><\/p>\n

\u201cVet\u00ebm p\u00ebrmes mahnitjes e mb\u00ebrrijm\u00eb njohjen\u201d<\/em> – Sh\u00ebn Gregori nga Nisa<\/p><\/blockquote>\n

Mahnitja syth i misterit<\/strong><\/p>\n

Mahnitja \u00ebsht\u00eb sythi i hapur p\u00ebrmes t\u00eb cil\u00ebs njeriu p\u00ebrshkohet nga misteri i jet\u00ebs. Qen\u00ebsia e njeriut shquhet nga misteri i jet\u00ebs. Jeta dhe mahnitja jan\u00eb dy gjinjt\u00eb q\u00eb mbajn\u00eb ekzistenc\u00ebn e njeriut. Nga thell\u00ebsia e mahnitjes, thellohet dhe thell\u00ebsia e ekzistenc\u00ebs. Jeta e njeriut nuk do t\u00eb \u201cdergjet p\u00ebr munges\u00eb t\u00eb s\u00eb mahnitshmes, por p\u00ebr munges\u00eb t\u00eb mahnitjes s\u00eb njeriut.\u201d[1]<\/a><\/p>\n

Mahnitja \u00ebsht\u00eb \u201ctrajt\u00eb thelb\u00ebsore e njeriut.\u201d[2]<\/a> Sikur e bukura q\u00eb \u00ebsht\u00eb thelb\u00ebsore p\u00ebr artin, poezia p\u00ebr poetin, k\u00ebnga p\u00ebr k\u00ebng\u00ebtarin, ngjyra p\u00ebr piktorin, aroma p\u00ebr nuhatjen, drita p\u00ebr shikimin, ashtu dhe mahnitja \u00ebsht\u00eb trajt\u00eb thelb\u00ebsore e njeriut. Mahnitja ngjiz intuit\u00ebn q\u00eb si ag shp\u00ebrthyes shkrep rrezet e njohjes s\u00eb kuptimit t\u00eb fsheht\u00eb t\u00eb krijes\u00ebs q\u00eb e takojm\u00eb. \u201cT\u00eb v\u00ebsh re pranin\u00eb e gj\u00ebrave \u00ebsht\u00eb veprimi i par\u00eb dhe themelor i njeriut q\u00eb njeh, nga kjo lind kureshtja, lindin pyetjet dhe d\u00ebshira p\u00ebr gjurmim. Kjo, ndoshta, n\u00eb fund t\u00eb fundit, e shtyn \u00e7do shkenc\u00ebtar t\u2019i mbaj\u00eb syt\u00eb e hapur dhe t\u00eb ngulur si nj\u00eb f\u00ebmij\u00eb n\u00eb nj\u00ebmend\u00ebsin\u00eb e gj\u00ebrave. Ekzistenca e gj\u00ebrave \u00ebsht\u00eb objekt i njohjes e jo i paraqitjes. (…) Kjo mahnitje ndaj ekzistenc\u00ebs \u00ebsht\u00eb kushti p\u00ebr nj\u00eb takim t\u00eb nj\u00ebmendt\u00eb me gj\u00ebrat dhe hap mund\u00ebsin\u00eb e njohjes. (…)T\u00eb mahniturit nuk ndalet, as n\u00eb nj\u00eb ndjesi estetike, as nuk ngushtohet n\u00eb nj\u00eb kureshtje t\u00eb \u00e7astit, por \u00ebsht\u00eb nj\u00eb proces q\u00eb ndez d\u00ebshir\u00ebn p\u00ebr t\u00eb hyr\u00eb n\u00eb raport me bot\u00ebn dhe p\u00ebrcjell (mahnitja) \u00e7do hap dhe \u00e7do hap i k\u00ebrkimit \u00ebsht\u00eb si nj\u00eb fillim.\u201d[3]<\/a> Mahnitja, pra, \u00ebsht\u00eb \u201cprelud i njohjes\u201d[4]<\/a> dhe mbahet si: \u201csemen scientiae.\u201d<\/p>\n

Mahnitja njeriun e lart\u00ebson drejt takimit personal me tjetrin dhe me gj\u00ebrat q\u00eb e rrethojn\u00eb dhe hap rrug\u00ebn kah shtigjet e drit\u00ebs s\u00eb njohjes personale. \u201cI nxitur nga d\u00ebshira p\u00ebr t\u00eb zbuluar t\u00eb v\u00ebrtet\u00ebn p\u00ebrfundimtare t\u00eb ekzistenc\u00ebs, njeriu k\u00ebrkon t\u00eb p\u00ebrvet\u00ebsoj\u00eb njohjet e p\u00ebrgjithshme t\u00eb cilat b\u00ebjn\u00eb t\u00eb mundur t\u00eb njohurit m\u00eb t\u00eb thell\u00eb p\u00ebr t\u00eb arritur nj\u00ebmend\u00ebsin\u00eb e vet\u00ebs s\u00eb tij. Njohjet bazore burojn\u00eb nga mahnitjet q\u00eb shp\u00ebrthejn\u00eb tek ai p\u00ebrmes kundrimit t\u00eb krijes\u00ebs: qenia njer\u00ebzore \u00ebsht\u00eb e p\u00ebrshkuar nga mahnitja kur zbulon s\u00eb \u00ebsht\u00eb i vendosur n\u00eb bot\u00eb, n\u00eb relacion me t\u00eb tjer\u00ebt t\u00eb ngjash\u00ebm me t\u00eb cil\u00ebt e ndan t\u00eb nj\u00ebjtin fat. Nga k\u00ebtu nis dhe udh\u00ebtimi q\u00eb do ta bart\u00eb drejt zbulimit t\u00eb horizonteve t\u00eb njohjes vijimisht t\u00eb reja. Pa mahnitjen njeriu do mbetej n\u00eb rrethin e p\u00ebrs\u00ebritjes, dhe pak nga pak, do b\u00ebhej i pa aft\u00eb p\u00ebr nj\u00eb ekzistenc\u00eb v\u00ebrtet personale.\u201d[5]<\/a><\/p>\n

Ajo q\u00eb e takojm\u00eb m\u00eb s\u00eb pari p\u00ebr rreth nesh dhe brenda nesh \u00ebsht\u00eb t\u00eb qenit. T\u00eb hetuarit e pranis\u00eb s\u00eb qenies \u00ebsht\u00eb hapi i par\u00eb i magjepsjes ndaj asaj q\u00eb \u00ebsht\u00eb. \u201cMir\u00ebpo \u00e7ka \u00ebsht\u00eb nj\u00eb qenie? Nuk duhet shkuar shum\u00eb larg: jan\u00eb k\u00ebto lule mbi tavolin\u00ebn time, zhurma atje n\u00eb rrug\u00eb, ajo fytyr\u00eb e tendosur dhe e vuajtur e takuar \u00e7aste me par\u00eb, mendimi q\u00eb m\u00eb p\u00ebrfshin, pra, ajo q\u00eb merr pik\u00ebrisht qenien p\u00ebr at\u00eb q\u00eb \u00ebsht\u00eb. V\u00ebshtir\u00ebsia p\u00ebr t\u00eb menduar t\u00eb qenit, t\u00eb shpie tek veprim i rrokjes t\u00eb asaj q\u00eb \u00ebsht\u00eb. Asnj\u00eb paraqitje nuk mund ta shtr\u00ebngoj\u00eb shpirtin dhe asnj\u00eb argument nuk shpie tek ajo dhe i gjith\u00eb kuvendimi rreth qenies nuk mund t\u00eb pretendoj\u00eb asgj\u00eb, pos p\u00ebr t\u00eb t\u00ebrhequr m\u00ebnyr\u00ebn e \u2018shikimit\u2019 dhe \u2018takimit\u2019.\u201d[6]<\/a><\/p>\n

Mahnitja \u00ebsht\u00eb \u201cintuit\u00eb q\u00eb heton denj\u00ebsin\u00eb e \u00e7do gj\u00ebj\u00eb.\u201d[7]<\/a> Ajo p\u00ebrkryen dhe p\u00ebrmbush thelbin e t\u00eb qenit. \u201cAsnj\u00eb takim – me nj\u00eb person apo m\u00eb ndonj\u00eb gj\u00eb – q\u00eb hasim p\u00ebrgjat\u00eb jet\u00ebs son\u00eb, s\u2019\u00ebsht\u00eb pa nj\u00eb kuptim t\u00eb fsheht\u00eb. Njer\u00ebzit me t\u00eb cil\u00ebt jetojm\u00eb apo i takojm\u00eb n\u00eb \u00e7do \u00e7ast, shtaz\u00ebt q\u00eb na ndihmojn\u00eb n\u00eb pun\u00ebn ton\u00eb, tok\u00ebn q\u00eb e kultivojm\u00eb, frytet e natyr\u00ebs q\u00eb i vjelim, veglat me t\u00eb cilat sh\u00ebrbehemi, t\u00eb gjitha p\u00ebrmbajn\u00eb nj\u00eb thelb shpirt\u00ebror q\u00eb ka nevoj\u00eb p\u00ebr ne p\u00ebr t\u00eb arritur trajt\u00ebn e tyre t\u00eb p\u00ebrkryer, p\u00ebrmbushjen e tyre. N\u00ebse nuk e mbajm\u00eb parasysh k\u00ebt\u00eb thelb shpirt\u00ebror q\u00eb p\u00ebrshkon udh\u00ebtimin ton\u00eb, n\u00ebse err\u00ebsohet relacioni i nj\u00ebmendt\u00eb me qeniet dhe gj\u00ebrat n\u00eb jet\u00ebn e t\u00eb cilave jemi t\u00eb thirrur t\u00eb marrim pjes\u00eb, ashtu si\u00e7 marrin pjes\u00eb dhe ato n\u00eb jet\u00ebn ton\u00eb \u2013 t\u00eb kujtojm\u00eb vet\u00ebm q\u00ebllimet e p\u00ebrcaktuara q\u00eb i presim, at\u00ebher\u00eb neve na rr\u00ebshqet dore ekzistenca e nj\u00ebmendt\u00eb dhe e p\u00ebrkryer. Kultura me e lart\u00eb e shpirtit mbetet krejt\u00ebsisht e that\u00eb dhe shterpe, po q\u00eb se nga k\u00ebto takime t\u00eb thjeshta, nuk u jepet ajo \u00e7ka u p\u00ebrket, n\u00ebse nuk buron dit\u00eb pas dite, nj\u00eb gurgullim\u00eb e jet\u00ebs q\u00eb e ujit thelbin e shpirtit t\u00eb tyre; edhe pushteti m\u00eb i madh\u00ebrish\u00ebm mbetet n\u00eb thelbin e tij i plog\u00ebsht, n\u00ebse nuk gjendet n\u00eb bes\u00eblidhjen e fshehur t\u00eb k\u00ebtyre takimeve – t\u00eb p\u00ebrvuajtura e me plot dashuri me qeniet q\u00eb jan\u00eb larg nesh dhe jasht\u00eb nesh, por q\u00eb jan\u00eb nj\u00ebkoh\u00ebsisht aq t\u00eb af\u00ebrta me ne.\u201d[8]<\/a><\/p>\n

Bota e relacionit p\u00ebrb\u00ebhet nga tri sfera. \u201cE para, \u00ebsht\u00eb jeta me natyr\u00ebn, n\u00eb t\u00eb cil\u00ebn relacioni ndalet n\u00eb pragun e fjal\u00ebs. E dyta, \u00ebsht\u00eb jeta me njer\u00ebzit, ku relacioni b\u00ebhet fjal\u00eb. E treta, \u00ebsht\u00eb jeta me qen\u00ebsin\u00eb shpirt\u00ebrore, ku relacioni \u00ebsht\u00eb i nd\u00ebrsjell\u00eb dhe \u00ebsht\u00eb krijues i fjal\u00ebs. N\u00eb \u00e7do sfer\u00eb, n\u00eb \u00e7do akt t\u00eb relacionit, p\u00ebrmes \u00e7do gj\u00ebje q\u00eb na rrethon, hedhim nj\u00eb shikim kah ana e Tij e amshuar; n\u00eb secil\u00ebn marrim frym\u00ebn, n\u00eb secil\u00ebn ti apelohet n\u00eb Ti t\u00eb amshuar, p\u00ebrmes secil\u00ebs sfer\u00eb sipas m\u00ebnyrave t\u00eb caktuara t\u00eb tyre. T\u00eb gjitha sferat jan\u00eb t\u00eb p\u00ebrfshira n\u00eb t\u00eb, ai nuk p\u00ebrfshihet n\u00eb asnj\u00ebr\u00ebn. N\u00eb secil\u00ebn shk\u00eblqen ajo prani e vetme. Nga kjo prani ne mund t\u00eb rr\u00ebmbehemi. Mund t\u00eb rr\u00ebmbehemi nga jeta p\u00ebrmes natyr\u00ebs, bot\u00ebs \u2018fizike\u2019, t\u00eb konsistenc\u00ebs; nga jeta me njer\u00ebzit, bot\u00ebs \u2018psikike\u2019, t\u00eb ndjesis\u00eb; nga jeta me qen\u00ebsin\u00eb shpirt\u00ebrore, t\u00eb bot\u00ebs \u2018noetike\u2019, t\u00eb vlefshm\u00ebris\u00eb, dhe k\u00ebshtu mund t\u00eb p\u00ebrshkohet tejdukshm\u00ebria dhe kuptimi i tyre.<\/p>\n

Secila nga k\u00ebto sfera mund t\u00eb b\u00ebhet dhe b\u00ebhet e r\u00ebnd\u00ebsishme, apo t\u00eb mbesin dhe t\u00eb pa shndritura, pa marr\u00eb parasysh si do t\u2019i quajm\u00eb ato, edhe n\u00ebse i em\u00ebrtojm\u00eb me emra t\u00eb shk\u00eblqyer, si kozmos<\/em>, eros<\/em> dhe<\/em> logos<\/em>. N\u00eb t\u00eb v\u00ebrtet\u00eb, p\u00ebr njeriun kozmosi q\u00ebndron, n\u00ebse gjith\u00ebsia b\u00ebhet sht\u00ebpia e tij, nj\u00eb vat\u00ebr e shenjt\u00eb, ku kryen flit\u00eb e kushtimit; p\u00ebr njeriun q\u00ebndron erosi, vet\u00ebm n\u00ebse p\u00ebr t\u00eb qenia b\u00ebhet ikon\u00eb e amshimit dhe bashkimi me qeniet e tjera nj\u00eb zbules\u00eb; p\u00ebr njeriun q\u00ebndron logosi, vet\u00ebm n\u00ebse apelon n\u00eb mister duke vepruar dhe duke e sh\u00ebrbyer shpirtin. K\u00ebrkimi i heshtjes q\u00eb lyp trajta, gjuha dashamir\u00ebse e njeriut, shpallja e heshtur e krijes\u00ebs: t\u00eb gjitha jan\u00eb dyer q\u00eb na udh\u00ebheqin kah Prania e fjal\u00ebs. Mir\u00ebpo, kur vjen koha t\u00eb ndodh\u00eb takimi i p\u00ebrsosur, dyert bashkohen n\u00eb nj\u00eb der\u00eb t\u00eb vetme t\u00eb jet\u00ebs reale dhe nuk dihet se nga cila der\u00eb ke hyr\u00eb brenda.\u201d[9]<\/a><\/p>\n

Mahnitja shfaq vallen e mistershme t\u00eb krijes\u00ebs dhe mban t\u00eb hapur qenien ton\u00eb p\u00ebr t\u00eb hetuar dhe takuar trajtat rr\u00ebmbyese t\u00eb saj. Misteri q\u00eb e rrethon krijes\u00ebn \u00ebsht\u00eb sa i \u00e7uditsh\u00ebm, po aq dhe i madh\u00ebrish\u00ebm. Prania e qenies e lart\u00ebson njeriun t\u00eb gjurmoj\u00eb aktin e trajt\u00ebs s\u00eb saj, q\u00eb mbet\u00ebt nj\u00eb thell\u00ebsi e pashqyrtueshme dhe e pambarueshme. \u201cKam n\u00eb dor\u00eb nj\u00eb lule t\u00eb thjesht\u00eb, di\u00e7ka tmerr\u00ebsisht t\u00eb nd\u00ebrlikuar: vallen e miliarda miliard\u00ebsh atomesh (numri i t\u00eb cil\u00ebve kalon numrin e t\u00eb gjitha qenieve t\u00eb mundshme q\u00eb ka ky planet, kalon numrin e kokrrizave t\u00eb r\u00ebr\u00ebs t\u00eb t\u00eb gjitha plazheve), atome q\u00eb dridhen, l\u00ebkunden p\u00ebrreth ekuilibrash t\u00eb paq\u00ebndrueshme. Duke e shikuar k\u00ebt\u00eb lule them me vete: a ekziston n\u00eb gjith\u00ebsin\u00eb ton\u00eb di\u00e7ka e ngjashme me at\u00eb q\u00eb filozof\u00ebt e lasht\u00ebsis\u00eb quanin \u2018forma,\u2019 ose disa tipa ekuilibri q\u00eb marrin parasysh faktin q\u00eb objektet t\u00eb jen\u00eb ato q\u00eb jan\u00eb, p\u00ebrderisa jan\u00eb ashtu dhe jo ndryshe. Po asnj\u00ebri nga elementet q\u00eb p\u00ebrb\u00ebjn\u00eb nj\u00eb atom, asgj\u00eb nga ato q\u00eb dim\u00eb nga grimcat elementare, nuk mund t\u00eb na shpjegojn\u00eb p\u00ebrse<\/em> dhe qysh<\/em> ekzistojn\u00eb k\u00ebto ekuilibra. K\u00ebto t\u00eb fundit varen nga nj\u00eb shkak q\u00eb nuk m\u00eb duket se i p\u00ebrket, n\u00eb v\u00ebshtrim t\u00eb ngusht\u00eb, gjith\u00ebsis\u00eb son\u00eb fizike.\u201d[10]<\/a><\/p>\n

Misteri q\u00eb e rrethon qenien mund t\u00eb mohohet e t\u00eb mos p\u00ebrfshihet, por nuk mund t\u00eb fsheh\u00ebt thelbi i mistersh\u00ebm q\u00eb e p\u00ebrshkon qenien. Qenia \u00ebsht\u00eb e p\u00ebrshkuar me mister. T\u00eb thellosh misterin e mahnitjes, do t\u00eb thot\u00eb t\u00eb njoh\u00ebsh dhe t\u00eb pranosh aktin e krijimit. \u201cShoh misterin, kur shoh krijes\u00ebn.\u201d[11]<\/a> Prania e misterit t\u00eb krijes\u00ebs shfaq trajtat e mahnitshme t\u00eb saj para nesh. \u201cDuke p\u00ebrdorur fjal\u00ebn mister, nuk kemi p\u00ebr qellim t\u00eb ve\u00e7ojm\u00eb ndonj\u00eb cil\u00ebsi ezoterike q\u00eb mund t\u2019i zbulohet vet\u00ebm fillestar\u00ebve, por misterin p\u00ebrmbajtjesor q\u00eb e p\u00ebrshkon qenien si t\u00eb till\u00eb dhe natyr\u00ebn e saj si krijes\u00eb t\u00eb b\u00ebr\u00eb nga asgj\u00ebja p\u00ebrmes krijimit hyjnor, at\u00eb q\u00eb e tejkalon \u00e7do p\u00ebrvet\u00ebsim njer\u00ebzor. Nuk ia dalim misterit vet\u00ebm kur arrijm\u00eb n\u00eb kulmin e refleksionit, apo n\u00eb t\u00eb hetuarit e ndonj\u00eb gj\u00ebje t\u00eb jasht\u00ebzakonshme, por n\u00eb t\u00eb hetuarit e papritur t\u00eb asaj q\u00eb ekziston: qenia, universi, rrjedha e koh\u00ebs. K\u00ebt\u00eb e hasim kudo, n\u00eb nj\u00eb kokrriz\u00eb t\u00eb pluhurit, n\u00eb nj\u00eb atom apo n\u00eb hap\u00ebsir\u00ebn yjore. \u00c7do gj\u00eb p\u00ebrmban n\u00eb vete nj\u00eb fsheht\u00ebsi t\u00eb madhe: mbase \u00ebsht\u00eb gjendje e paevitueshme e \u00e7do krijese t\u00eb jet\u00eb e p\u00ebrfshir\u00eb n\u00eb misterin e pambaruesh\u00ebm. Mund t\u00eb vazhdojm\u00eb t\u00eb mohojm\u00eb misterin, por nuk mund t\u00eb shmanget as t\u00eb ik\u00ebt prej tij.\u201d[12]<\/a><\/p>\n

Mahnitja akt i shikimit<\/strong><\/p>\n

Mahnitja ndaj misterit t\u00eb krijes\u00ebs e t\u00ebrheq shikimin ton\u00eb drejt aktit hyjnor, i cili e shfaq krijes\u00ebn n\u00eb drit\u00ebn e saj t\u00eb pambarueshme dhe asnj\u00eb p\u00ebrfytyrim ndaj krijes\u00ebs nuk mund t\u00eb ngrihet sakt\u00eb pa k\u00ebt\u00eb drit\u00eb dhe nuk arrin t\u00eb p\u00ebrshkoj\u00eb pamjen e saj magjepse q\u00eb fal akti i krijimit.<\/p>\n

Ajo q\u00eb shquan mend\u00ebsin\u00eb biblike rreth mahnitjes \u00ebsht\u00eb pik\u00ebrisht krijesa. Sipas mend\u00ebsis\u00eb biblike mahnitja: \u201cnuk merret aq me qenien si qenie, por me qenien si krijes\u00eb.\u201d[13]<\/a> E mahnitshmja n\u00eb kuptimin biblik \u201c\u00ebsht\u00eb m\u00ebnyra p\u00ebrmes t\u00eb cil\u00ebs gj\u00ebrat reagojn\u00eb ndaj pranis\u00eb s\u00eb Hyjit, s\u2019\u00ebsht\u00eb nj\u00eb aspekt i fundit i nj\u00ebmend\u00ebsis\u00eb, apo nj\u00eb ve\u00e7ori q\u00eb ka kuptim n\u00eb vetvete. Ajo p\u00ebrfshin di\u00e7 m\u00eb t\u00eb madhe, q\u00ebndron n\u00eb relacion me di\u00e7ka matan\u00eb saj, \u00e7ka syri nuk mund t\u00eb shoh\u00eb kurr\u00eb. Nuk mund t\u00eb thuhet thjesht se e madh\u00ebrishmja \u00ebsht\u00eb atje. Nuk b\u00ebhet fjal\u00eb p\u00ebr nj\u00eb objekt material apo p\u00ebr nj\u00eb cil\u00ebsi, por p\u00ebr nj\u00eb ndodhi, p\u00ebr nj\u00eb akt t\u00eb Hyjit. Nj\u00eb bjeshk\u00eb nuk mbahet vet\u00ebm si nj\u00eb gj\u00eb, si nj\u00eb shk\u00ebmb i shfaqur natyrsh\u00ebm dhe i madh\u00ebrish\u00ebm, por \u00ebsht\u00eb si nj\u00eb dram\u00eb. Ajo q\u00eb \u00ebsht\u00eb e madh\u00ebrishme, \u00ebsht\u00eb akti hyjnor.[14]<\/a><\/p>\n

Mahnitja, pra, si prag i paduksh\u00ebm, p\u00ebrshkon aktin e krijimit. \u201cAkti i krijimit p\u00ebrfshin gjith\u00eb at\u00eb \u00e7ka mendimi yn\u00eb mund t\u2019i p\u00ebrshkruaj\u00eb \u00e7do akti si i till\u00eb; gjith\u00e7ka q\u00eb \u00ebsht\u00eb e mendueshme fal\u00eb p\u00ebrvoj\u00ebs son\u00eb p\u00ebrfshihet n\u00ebn efektet e k\u00ebtij akti hyjnor dhe s\u2019ka asnj\u00eb p\u00ebrfytyrim apo nocion q\u00eb mund t\u00eb q\u00ebndroj\u00eb n\u00eb lart\u00ebsin\u00eb e tij.\u201d[15]<\/a><\/p>\n

Mahnitja shquan kuptimin dhe dometh\u00ebnien edhe t\u00eb simbolit. \u201cVeprimet e mahnitjes jan\u00eb shenja apo simbole t\u00eb dometh\u00ebnies se \u00e7ka ato p\u00ebrmbajn\u00eb.\u201d[16]<\/a> Vatra e mahnitjes \u00ebsht\u00eb krijesa. \u201cMahnitja lind nga parabola dhe rilindet p\u00ebrmes profecis\u00eb.\u201d[17]<\/a> Simboli shfaq kuptimin e krijes\u00ebs, nd\u00ebrsa profecia p\u00ebrmbushjen e saj.<\/p>\n

Mahnitja \u00ebsht\u00eb edhe nj\u00eb \u201cndjesi e mpreht\u00eb e hapjes ndaj novum.\u201d[18]<\/a> Qen\u00ebsia e njeriut del n\u00eb drit\u00eb p\u00ebrmes shikimit dhe p\u00ebrmes k\u00ebsaj drite t\u00eb njohjes tejfigurohet t\u00eb qen\u00ebt. Mahnitja shquan njohjen q\u00eb b\u00ebhet shikim – prani. \u201cNjohja e nj\u00eb qenie individuale nuk \u00ebsht\u00eb e shk\u00ebputur nga akti i dashuris\u00eb p\u00ebrmes t\u00eb cil\u00ebs qenia vjen e vendosur n\u00eb vendin q\u00eb p\u00ebrb\u00ebn krijes\u00ebn t\u00eb pap\u00ebrs\u00ebritshme.\u201d[19]<\/a> Pra, mahnitja p\u00ebrfshin gjith\u00eb realitetin duke e vendosur n\u00eb aktin e shikimit rr\u00ebnj\u00ebsor dhe \u201ci referohet realitetit n\u00eb t\u00ebr\u00ebsi: p\u00ebrfshin jo vet\u00ebm \u00e7ka shohim, por edhe vet\u00eb aktin e shikimit ton\u00eb.\u201d[20]<\/a><\/p>\n

Mahnitja hapje ndaj dhurat\u00ebs<\/strong><\/p>\n

Mahnitja e shquan thell\u00eb kuptimin e dhurat\u00ebs. P\u00ebrball\u00eb nj\u00eb dhurate k\u00ebrkohet e thuhet jo pa vend: \u201cMerr frym\u00eb.\u201d Sa thell\u00eb \u00ebsht\u00eb lakuar n\u00eb k\u00ebt\u00eb th\u00ebnie gjith\u00eb q\u00ebndrimi i duhur sa i p\u00ebrket edhe aktit t\u00eb mahnitjes s\u00eb njeriut. \u201cMerr frym\u00eb\u201d do t\u00eb thot\u00eb t\u00eb p\u00ebrmbush\u00ebsh me par\u00eb gjith\u00eb brend\u00ebsin\u00eb t\u00ebnde me dhurat\u00ebn e frym\u00ebs – jet\u00ebs. Dhurata \u00ebsht\u00eb dhurimi. Ajo s\u2019ka ndonj\u00eb q\u00ebllim, pos dhurimit.<\/p>\n

Nj\u00eb qasje t\u00eb thell\u00eb ndaj mahnitjes si mish\u00ebrim i dhurat\u00ebs, e vuri n\u00eb pah sidomos G. Marcel-i. Rreth saj thot\u00eb: \u201cNatyrisht nuk e marr k\u00ebtu k\u00ebt\u00eb nocion n\u00eb kuptimin q\u00eb ka n\u00eb teologji, por e marr si akt misterioz t\u00eb pambaruar me t\u00eb cil\u00ebn nj\u00eb thelb mish\u00ebrohet si akt, ashtu si\u00e7 p\u00ebrvijohet n\u00eb mendimet e Platonit, ku filozof\u00ebt modern\u00eb priren ta shmangin nga kujdesi i tyre, sa her\u00eb q\u00eb e humbin hirin thelb\u00ebsor t\u00eb inteligjenc\u00ebs, q\u00eb \u00ebsht\u00eb ai i mahnitjes.\u201d[21]<\/a><\/p>\n

Sa i thell\u00eb del v\u00ebzhgimi i G. Marcel-it, sidomos kur flet edhe rreth asaj q\u00eb mbahet si e mbinatyrshme, por duke harruar hirin q\u00eb sython p\u00ebrbrenda asaj q\u00eb \u00ebsht\u00eb e natyrshme: \u201cSecili prej nesh mund t\u00eb njoh\u00eb t\u00eb krishter\u00eb tejet t\u00eb \u2018mbinatyrsh\u00ebm,\u2019 por, q\u00eb kan\u00eb humbur kuptimin, nuk po themi t\u00eb natyrshmes, por t\u00eb hirit q\u00eb sython dhe f\u00ebshf\u00ebrin p\u00ebrbrenda asaj q\u00eb \u00ebsht\u00eb e natyrshme.\u201d[22]<\/a> Kemi humbur pra, kuptimin e mahnitjes, sepse kemi: \u201chumbur besnik\u00ebrin\u00eb spontane dhe metafizike ndaj bot\u00ebs, n\u00eb t\u00eb cil\u00ebn \u00ebsht\u00eb e vendosur ekzistenca jon\u00eb, apo th\u00ebn\u00eb ndryshe, \u00ebsht\u00eb thyer lidhja nus\u00ebrore n\u00eb mes jet\u00ebs dhe njeriut.\u201d[23]<\/a><\/p>\n

Mahnitja \u00ebsht\u00eb roja e qen\u00ebsis\u00eb s\u00eb dhurat\u00ebs. \u201cN\u00ebse themi s\u00eb dhurata duhet t\u00eb jet\u00eb e privuar nga \u00e7do q\u00ebllim, a thua nuk privohet dhurata nga kuptimi i saj? Duhet shkuar matan\u00eb q\u00ebllimit (si\u00e7 e hetoi me t\u00eb drejt\u00eb Bergsoni), mbasi dhurata n\u00ebnkupton pik\u00ebrisht p\u00ebrhapjen apo th\u00ebn\u00eb me sakt\u00eb t\u00eb p\u00ebrhapurit. (…) Ajo \u00e7ka mund\u00ebson q\u00eb dhurata t\u00eb jet\u00eb e till\u00eb \u00ebsht\u00eb zem\u00ebrgjer\u00ebsia. Zem\u00ebrgjer\u00ebsia \u00ebsht\u00eb drit\u00eb q\u00eb g\u00ebzohet p\u00ebr shkak q\u00eb \u00ebsht\u00eb drit\u00eb.\u201d[24]<\/a> Dhurata \u00ebsht\u00eb drit\u00eb prej drit\u00ebs. N\u00eb t\u00eb nj\u00ebjt\u00ebn drit\u00eb p\u00ebrfshihet dhurata dhe dhurimi. \u201cVe\u00e7oria e drit\u00ebs \u00ebsht\u00eb shk\u00eblqimi; t\u00eb m\u00eb shk\u00eblqej\u00eb mua dhe tjetrin, pa dallim n\u00eb mes meje dhe t\u00eb tjetrit, mbase ky dallim nuk q\u00ebndron: n\u00ebse drita \u00ebsht\u00eb g\u00ebzim i t\u00eb qenit drit\u00eb, ajo nuk mund t\u00eb d\u00ebshiroj\u00eb tjet\u00ebr, pos q\u00eb t\u00eb jet\u00eb ajo \u00e7ka \u00ebsht\u00eb.\u201d[25]<\/a><\/p>\n

Mahnitja b\u00ebn q\u00eb dhurata t\u00eb flak\u00ebroj\u00eb n\u00eb shk\u00eblqimin e drit\u00ebs s\u00eb saj. \u201cRelacioni n\u00eb mes zem\u00ebrgjer\u00ebsis\u00eb dhe dhurat\u00ebs \u00ebsht\u00eb i dyfisht\u00eb: nga nj\u00eb an\u00eb zem\u00ebrgjer\u00ebsia \u00ebsht\u00eb ajo \u00e7ka mund\u00ebson dhurat\u00ebn: nuk \u00ebsht\u00eb shkaku i dhurat\u00ebs, por \u00ebsht\u00eb vet\u00eb fryma e saj. (…) Dhurata nuk p\u00ebrfitohet: ajo ngall\u00ebn. Tani kuptohet se p\u00ebrse zem\u00ebrgjer\u00ebsia, pos mahnitjes nxit edhe rr\u00ebmbimin.\u201d[26]<\/a><\/p>\n

Dhurata \u00ebsht\u00eb rr\u00ebmbyese, ajo nuk rr\u00ebmbehet dhe nuk p\u00ebrmbushet me tjet\u00ebr gj\u00eb, pos me thelbin e asaj q\u00eb \u00ebsht\u00eb. Fal\u00ebnderimi dhe mir\u00ebnjohja \u00ebsht\u00eb kuror\u00ebzimi i dhurat\u00ebs, q\u00eb kryhet n\u00eb fsheht\u00ebsin\u00eb e thell\u00ebsis\u00eb s\u00eb qenies, duke u puthitur me dhurat\u00ebn dhe shp\u00ebrthen magjepsja e cila \u00ebsht\u00eb tejfigurimi i saj, n\u00eb vet\u00eb thelbin e qen\u00ebsis\u00eb s\u00eb trajt\u00ebs rr\u00ebmbyese t\u00eb aktit t\u00eb dhurat\u00ebs, ashtu si drita q\u00eb g\u00ebzohet s\u00eb \u00ebsht\u00eb drit\u00eb.<\/p>\n

Sh\u00ebn Tom\u00eb Akuini duke kundruar Misterin e Shpirtit t\u00eb Shenjt\u00eb, si Dhurat\u00eb sjell nj\u00eb nga p\u00ebrfundimet me t\u00eb shk\u00eblqyera rreth dometh\u00ebnies s\u00eb dhurat\u00ebs: \u201cE quajm\u00eb dhurat\u00eb, jo pse jepet, por pse \u00ebsht\u00eb akt q\u00eb jepet, (quod donum non dicitur ex eo quod actu datur).\u201d[27]<\/a><\/p>\n

Dhurata jo vet\u00ebm q\u00eb shquhet si dhurim, por ajo \u201cpranohet duke u dhuruar, apo th\u00ebn\u00eb m\u00eb mir\u00eb: dhurimi \u00ebsht\u00eb m\u00ebnyra edhe e pranimit.\u201c[28]<\/a><\/p>\n

Mahnitja \u00ebsht\u00eb mish\u00ebrim i dhurat\u00ebs q\u00eb e shk\u00eblqen aktin e dhurimit dhe t\u00eb dhurat\u00ebs.<\/p>\n

Mahnitja \u2013 fillim i njohjes<\/strong><\/p>\n

Mahnitja \u00ebsht\u00eb fillimi i njohjes. Dihet se filozofia mahnitjen e mban p\u00ebr fillimin e njohjes.[29]<\/a> Ajo fillon me mahnitjen ndaj qenies. Mir\u00ebpo, n\u00ebse nuk e mban mir\u00ebfilli aktin e mahnitjes edhe v\u00ebzhgimi i saj ndaj qenies sa vjen e ngryset.[30]<\/a><\/p>\n

Sikund\u00ebr q\u00eb fillimi \u00ebsht\u00eb premtim i asaj \u00e7ka p\u00ebrmban mbarimi, fillimi i njohjes p\u00ebrmes mahnitjes q\u00ebndron pra, si notat e para t\u00eb nj\u00eb simfonie, q\u00eb paralajm\u00ebrojn\u00eb dhe premtojn\u00eb p\u00ebrmbushjen dhe p\u00ebrkryerjen e saj vet\u00ebm n\u00eb mbarim, n\u00eb p\u00ebrsosje. Mahnitja \u00ebsht\u00eb fillimi i njohjes dhe p\u00ebrkryerja e saj q\u00ebndron n\u00eb njohjen e p\u00ebrsosur. \u201cFillimi \u00ebsht\u00eb t\u00ebrheqja me e bukura dhe kureshtare, n\u00eb k\u00ebt\u00eb bot\u00eb. F\u00ebmij\u00ebria dhe m\u00ebngjeset mbajn\u00eb shk\u00eblqimin e gj\u00ebrave t\u00eb reja. Ekzistenca \u00ebsht\u00eb plot ngjyrime. Lindja \u00ebsht\u00eb gjithmon\u00eb nj\u00eb lumturi. N\u00eb \u00e7do fillim q\u00ebndron nj\u00eb befasi dhe pritje, t\u00eb cilat, me kohen q\u00eb kalon, mund t\u00eb jen\u00eb dhe zhg\u00ebnjyese, por ofrojn\u00eb gjithmon\u00eb ngroht\u00ebsin\u00eb dhe gjall\u00ebrin\u00eb. T\u00eb njoh\u00ebsh \u00ebsht\u00eb t\u00eb hetuarit e shkaqeve. T\u00eb kuptosh \u00ebsht\u00eb t\u00eb hetuarit e zanafill\u00ebs. Zanafilla e \u00e7do gj\u00ebje \u00ebsht\u00eb miti m\u00eb i madh i njer\u00ebzve.\u201d[31]<\/a> Filozofia k\u00ebrkon njohjen e shkaqeve. Nd\u00ebrsa, miti k\u00ebrkon kuptimin e zanafill\u00ebs.<\/p>\n

\u201cMahnitja dhe magjepsja jan\u00eb shk\u00eblqimet e para p\u00ebrball\u00eb qen\u00ebsis\u00eb s\u00eb qenies: jo ngulmimi rreth asaj \u2018p\u00ebrse di\u00e7ka \u00ebsht\u00eb e jo asgj\u00ebja\u2019? As krahasimi q\u00eb n\u00ebnvizon caqet: \u2018si ndodh q\u00eb disa gj\u00ebra jan\u00eb dhe t\u00eb tjerat nuk jan\u00eb\u2019? \u00cbsht\u00eb t\u00eb mahniturit p\u00ebrball\u00eb di\u00e7kas\u00eb e cila nuk p\u00ebrvijohet si di\u00e7ka \u2018prej nga\u2019. Pyetjet \u2018p\u00ebrse\u2019 dhe \u2018si\u2019 me siguri do vijn\u00eb pas, ato b\u00ebhen pasi q\u00eb t\u00eb mahnitemi s\u00eb t\u00eb qenit \u00ebsht\u00eb dhe se procesi racionalist \u00ebsht\u00eb i p\u00ebrfshir\u00eb dhe tashm\u00eb gjendemi n\u00eb ontologji. Edhe pyetja \u2018\u00e7ka\u2019 do vij\u00eb gjithashtu, por n\u00ebse ajo p\u00ebrfshihet para se sa t\u00eb mahnitemi nga t\u00eb qenit, t\u00eb qenit do t\u00eb harrohet shpejt duke u l\u00ebshuar vet\u00ebm n\u00eb k\u00ebrkim t\u00eb asaj \u2018\u00e7ka\u2019 q\u00eb e p\u00ebrvijon analiz\u00ebn e asaj \u00e7ka dhurohet dhe t\u00eb dhurat\u00ebs; gjendemi k\u00ebshtu matan\u00eb metafizik\u00ebs, pa q\u00ebndruar asnj\u00ebher\u00eb brenda n\u00eb \u2018meontologjin\u00eb\u2019 e mahnitjes s\u00eb qenies. Mahnitja nuk mb\u00ebrrihet ndryshe, pos duke u mahnitur ndaj nj\u00eb qenie (nj\u00eb luleje, nj\u00eb fytyre) p\u00ebr \u00e7ka ato jan\u00eb; arsyeja dhe d\u00ebshira do t\u00eb p\u00ebrfshihen n\u00eb fund t\u00eb \u00e7do mahnitje, por pa e l\u00ebshuar asnj\u00ebher\u00eb mahnitjen ndaj t\u00eb qenit.\u201d[32]<\/a><\/p>\n

Me fillimin e shkenc\u00ebs moderne, t\u00eb pasuar sidomos nga F. Bakon-i, parimi metafizik i finalitetit, mbahej i pa kuptim dhe i pa vler\u00eb, si nj\u00eb virgj\u00ebr shterpe q\u00eb i kushtohet Hyjit.[33]<\/a> Duke analizuar k\u00ebt\u00eb q\u00ebndrim n\u00eb filozofi, q\u00eb filloj t\u00eb merr hov me shkenc\u00ebn moderne, E. Gilson-i vuri n\u00eb pah se shkenca moderne nuk mund t\u00eb ngrihet mir\u00ebfilli, pa \u201cmodelin final\u201d q\u00eb mb\u00ebrthen pyetjen \u201cp\u00ebrse<\/em>\u201d, pyetje kjo q\u00eb p\u00ebrfshin kundrimin<\/em> dhe metafiziken<\/em>. Nd\u00ebrkaq, shkenca moderne, duke p\u00ebrfillur vet\u00ebm pyetjen \u201csi<\/em>\u201d, jo vet\u00ebm q\u00eb mbyllet n\u00eb bot\u00ebn e gj\u00ebsend\u00ebsis\u00eb, por pa \u201cmodelin final\u201d, as nj\u00eb shkenc\u00eb nuk q\u00ebndron mir\u00ebfilli si e till\u00eb.<\/p>\n

Problemi i mohimit t\u00eb finalitetit n\u00eb filozofi filloi qysh at\u00ebher\u00eb kur nga Athina, mend\u00ebsia filozofike aristoteliane, nga rrethanat politike, u zhvendos n\u00eb Aleksandri. N\u00eb Athin\u00eb filloi t\u00eb shmang\u00ebt v\u00ebshtrimi tradicional i kat\u00ebr shkaqeve t\u00eb njohura q\u00eb e shquanin filozofin\u00eb e Aristotelit dhe Straton-i (nj\u00eb filozof i asaj koh\u00eb) tentonte q\u00eb t\u00eb gjitha shkaqet q\u00eb Aristoteli i p\u00ebrkufizoi n\u00eb metafizik\u00ebn e vet, t\u2019i p\u00ebrfshinte n\u00eb nj\u00eb shkak t\u00eb vet\u00ebm, n\u00eb at\u00eb t\u00eb: pesh\u00ebsis\u00eb<\/em>. [34]<\/a> Ky q\u00ebndrim ishte si nj\u00eb para prirje drejt p\u00ebrvijimit mekanistik n\u00eb shkenc\u00eb, q\u00eb do ngrihet m\u00eb von\u00eb nga Galileu, Dekarti dhe Njuntoni. \u201cShkenca e ka shmangur shkakun final q\u00eb Aristoteli e p\u00ebrvijonte n\u00eb ndarjen e njohur t\u00eb kat\u00ebr llojeve t\u00eb tyre si: shkakun material, shkakun formal, shkakun veprues dhe i m\u00eb i r\u00ebnd\u00ebsishmi: shkakun final, kuptimi i t\u00eb cilit nuk n\u00ebnkupton nj\u00eb proces t\u00eb mbarimit, jo n\u00eb kuptimin si nj\u00eb p\u00ebrfundim, por si p\u00ebrsosje t\u00eb q\u00ebllimit dhe t\u00eb kuptimit. A ka universi ndonj\u00eb q\u00ebllim dhe ndonj\u00eb kuptim? Debati q\u00ebndron n\u00eb mes Aristotelit dhe shkenc\u00ebs.\u201d[35]<\/a><\/p>\n

Ky debat do t\u00eb mb\u00ebrrij\u00eb kulmin sidomos me kthes\u00ebn kopernikane n\u00eb shkenc\u00eb, kur ajo nuk e p\u00ebrfill modelin e finalitetit. \u201cKa vdekur dhe \u00ebsht\u00eb varrosur bota e finalitetit, nj\u00eb bot\u00eb statike dhe harmonike t\u00eb cil\u00ebn kthesa kopernikane e rr\u00ebnoi, kur e l\u00ebshoi tok\u00ebn drejt hap\u00ebsirave t\u00eb pafund (…) Dija shkencore e liruar nga fantazit\u00eb e nj\u00eb zbulese t\u00eb frym\u00ebzuar dhe nga e mbinatyrshmja, p\u00ebrfytyrohet nga shkenca vet\u00ebm si nj\u00eb v\u00ebzhgim poetik i natyr\u00ebs dhe nj\u00ebkoh\u00ebsisht si nj\u00eb proces i natyrsh\u00ebm natyror, proces i hapur vet\u00ebm ndaj prodhimtaris\u00eb dhe shpikjes.\u201d[36]<\/a> N\u00ebse bota dhe krijesa v\u00ebshtrohet vet\u00ebm si pushtet, \u201cat\u00ebher\u00eb jemi krejt\u00ebsisht t\u00eb p\u00ebrpir\u00eb vet\u00ebm nga ethet e arit dhe hyji i vet\u00ebm q\u00eb mund t\u00eb haset, nuk \u00ebsht\u00eb tjet\u00ebr pos nj\u00eb vi\u00e7 i arit. Natyra trajtohet vet\u00ebm si nj\u00eb ark\u00eb-veglash, nj\u00eb bot\u00eb q\u00eb nuk aludon asgj\u00eb jasht\u00eb saj, pos vetes s\u00eb saj. Vet\u00ebm kur natyra shikohet si mister madh\u00ebshtor, ajo na fton t\u00eb shikohet edhe matan\u00eb asaj.\u201d[37]<\/a><\/p>\n

Miti dhe shkenca kan\u00eb nj\u00eb amz\u00eb t\u00eb p\u00ebrbashk\u00ebt: natyr\u00ebn. Dallimi q\u00ebndron vet\u00ebm n\u00eb kalimin: \u201cNga foedera fati<\/em> n\u00eb foedera naturae<\/em>.\u201d[38]<\/a><\/p>\n

Me R. Dekarti-n, filloi t\u00eb p\u00ebrvijohet q\u00ebndrimi ndaj bot\u00ebs vet\u00ebm si koncept i njohjes dhe se ekzistenca e bot\u00ebs s\u00eb jashtme \u00ebsht\u00eb e dyshimit. E v\u00ebrteta e par\u00eb mbi t\u00eb cil\u00ebn themelohet \u00e7do shkenc\u00eb nuk \u00ebsht\u00eb q\u00ebndrimi sipas t\u00eb cil\u00ebs: \u201cdi\u00e7ka \u00ebsht\u00eb\u201d, por, sipas atij: \u201cmendoj, pra jam.\u201d<\/p>\n

\u201cToka s\u2019\u00ebsht\u00eb tjet\u00ebr pos shtrirje, mas\u00eb e cila mund t\u00eb b\u00ebhet hesap p\u00ebrmes algjebr\u00ebs dhe matematik\u00ebs. Gur\u00ebt, lulet dhe shtaz\u00ebt, jan\u00eb vet\u00ebm nj\u00eb zmadhim dhe makin\u00eb vag\u00eblluese dhe nga trajtat e tyre ndijore, nuk m\u00ebsohet asgj\u00eb. Njeriu s\u2019ka nevoj\u00eb t\u00eb mbaj\u00eb nj\u00eb q\u00ebndrim kundrues ndaj natyr\u00ebs, as t\u00eb lejoj\u00eb q\u00eb arsyeja e tij t\u00eb marr\u00eb p\u00ebrmasat nga nj\u00ebmend\u00ebsia e jashtme; i rr\u00ebmbyer dhe nj\u00ebkoh\u00ebsisht i shqet\u00ebsuar nga var\u00ebsia e re, ai sforcohet t\u00eb p\u00ebrvijoj\u00eb \u00e7do gj\u00eb vet\u00ebm kah nj\u00eb filozofi efikase, kah matematika dhe praktika. Fal\u00eb k\u00ebtyre, duke njohur pushtetin dhe efektin e zjarrit, t\u00eb ujit, t\u00eb ajrit, t\u00eb yjeve t\u00eb qiellit dhe \u00e7do trupi tjet\u00ebr q\u00eb na rrethon, mund t\u00eb shfryt\u00ebzohen n\u00eb po at\u00eb m\u00ebnyr\u00eb sikur i njohim dhe teknikat e ndryshme t\u00eb zejtar\u00ebve tan\u00eb dhe duke i shfryt\u00ebzuar ato n\u00eb po at\u00eb m\u00ebnyr\u00eb, b\u00ebhemi zot\u00ebrues dhe m\u00ebk\u00ebmb\u00ebs t\u00eb natyr\u00ebs (…) Nuk \u00ebsht\u00eb ideja e nj\u00eb zot\u00ebrimi t\u00eb natyr\u00ebs p\u00ebr t\u00eb cil\u00ebn mund t\u00eb qortohet Dekarti, por p\u00ebr arsyen se natyra \u00ebsht\u00eb e konceptuar, para se gjithash, vet\u00ebm si shtrirje e kualifikimit t\u00eb nj\u00eb burimi t\u00eb shfryt\u00ebzimit dhe jo si nj\u00eb l\u00ebnd\u00eb e burimit t\u00eb par\u00eb t\u00eb mahnitjes.\u201d[39]<\/a><\/p>\n

Grushtin vendimtar t\u00eb vdekjes s\u00eb nj\u00eb bote t\u00eb finalitetit e p\u00ebrb\u00ebn evolucionizmi. \u201cShum\u00eb m\u00eb tep\u00ebr se sistemet e Kopernikut a t\u00eb Njuntonit, transformizmi dhe teoria e evolucionit p\u00ebrb\u00ebn nj\u00eb revolucion me pasoja vdekjeprur\u00ebse p\u00ebr religjionin dhe fen\u00eb. Njeriu nuk \u00ebsht\u00eb i krijuar nga nj\u00eb Hyj, i cili e krijoi at\u00eb sipas p\u00ebrngjasimit dhe sh\u00ebmb\u00eblltyr\u00ebs s\u00eb vet, por njeriu vjen nga nj\u00eb proces q\u00eb nuk i p\u00ebrket as nj\u00eb vullneti t\u00eb jasht\u00ebm, as ndonj\u00eb nj\u00eb shkaku, as nj\u00eb q\u00ebllimi apo nj\u00eb kuptim minimal t\u00eb vendosur nga jasht\u00eb. I hedhur nga qendra e universit, ai tani zhvishet edhe nga kurora e kuror\u00ebzimit t\u00eb krijimit. Ai \u00ebsht\u00eb n\u00eb p\u00ebrngjasimin e atyre majmun\u00ebve q\u00eb \u00ebsht\u00eb i farefisit t\u00eb tyre, e jo krijes\u00eb i nj\u00eb Hyji dhe assesi si nj\u00eb bir i Tij.<\/p>\n

N\u00ebse Darwini ka t\u00eb drejt\u00eb, at\u00ebher\u00eb n\u00eb cilin stad t\u00eb nj\u00eb evolucioni q\u00eb shtrihet me miliona vite, nj\u00eb shpirt me prejardhje hyjnore, do t\u00eb kishte mund\u00ebsi t\u00eb vendoset n\u00eb trupin e njer\u00ebzve, q\u00eb ka prejardhje nga shtaz\u00ebt, e ato nga bim\u00ebt e bim\u00ebt nga bakteret? Jemi nga primati i shpend\u00ebve, i peshqve, i bim\u00ebve , i algave, i baktereve i pluhurit. Ku mund t\u00eb vendoset m\u00ebkati origjinal? N\u00ebse majmun\u00ebt dhe ne, qent\u00eb dhe macet, tigrat dhe elefant\u00ebt, breshkat, alg\u00ebt dhe bakteret, kan\u00eb nj\u00eb prejardhje t\u00eb p\u00ebrbashk\u00ebt, athua Hyji ka ende ndonj\u00eb rol n\u00eb evolucionin e jet\u00ebs? A ka ndonj\u00eb vend n\u00eb k\u00ebt\u00eb bot\u00eb q\u00eb p\u00ebrvijohet sipas ligjeve t\u00eb tij? N\u00eb \u00e7astin kur njeriu e njeh p\u00ebrvujt\u00ebrin\u00eb e zanafill\u00ebs s\u00eb tij, ai pushtohet nga krenaria dhe p\u00ebr pik\u00ebpamjen teorike t\u00eb evolucionit, Hyjit nuk i mbetet asnj\u00eb vend .\u201d[40]<\/a><\/p>\n

Shmangia nga metafizika, n\u00eb fund t\u00eb fundit, \u00ebsht\u00eb shmangie nga analogjia q\u00eb e shquan pranin\u00eb e Tjetrit. E. Levinas-i v\u00ebrejti me t\u00eb drejt\u00eb: \u201cFilozofia qysh n\u00eb f\u00ebmij\u00ebrin\u00eb e saj, \u00ebsht\u00eb e prekur nga tmerri ndaj Tjetrit, i cili mbet\u00ebt Tjetri, si nga nj\u00eb alergji e pash\u00ebruar.\u201d[41]<\/a><\/p>\n

REFERENCA<\/strong>:<\/p>\n

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D\u00ebrgoi p\u00ebr publikim, Anton Nik\u00eb Berisha<\/strong>, shkrimtar e studiues<\/em><\/p><\/blockquote>\n","protected":false},"excerpt":{"rendered":"

Don Robert Kola \u201cVet\u00ebm p\u00ebrmes mahnitjes e mb\u00ebrrijm\u00eb njohjen\u201d – Sh\u00ebn Gregori nga Nisa Mahnitja syth i misterit Mahnitja \u00ebsht\u00eb sythi i hapur p\u00ebrmes t\u00eb cil\u00ebs njeriu p\u00ebrshkohet nga misteri i jet\u00ebs. Qen\u00ebsia e njeriut shquhet nga misteri i jet\u00ebs. Jeta dhe mahnitja jan\u00eb dy gjinjt\u00eb q\u00eb mbajn\u00eb ekzistenc\u00ebn e njeriut. Nga thell\u00ebsia e mahnitjes, […]<\/p>\n","protected":false},"author":1,"featured_media":52725,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[2,4,35],"tags":[],"class_list":["post-54881","post","type-post","status-publish","format-standard","has-post-thumbnail","category-artikuj","category-histori","category-kulture"],"yoast_head":"\nMAHNITJA - BURIM I NJOHJES - 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\/mahnitja-burim-i-njohjes\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"MAHNITJA - BURIM I NJOHJES - FJALA e LIR\u00cb\" \/>\n<meta property=\"og:description\" content=\"Don Robert Kola \u201cVet\u00ebm p\u00ebrmes mahnitjes e mb\u00ebrrijm\u00eb njohjen\u201d – Sh\u00ebn Gregori nga Nisa Mahnitja syth i misterit Mahnitja \u00ebsht\u00eb sythi i hapur p\u00ebrmes t\u00eb cil\u00ebs njeriu p\u00ebrshkohet nga misteri i jet\u00ebs. 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