{"id":63379,"date":"2021-01-21T00:38:36","date_gmt":"2021-01-20T23:38:36","guid":{"rendered":"https:\/\/fjala.info\/?p=63379"},"modified":"2021-01-21T00:38:36","modified_gmt":"2021-01-20T23:38:36","slug":"gystav-le-bon-psikologjia-e-turmes","status":"publish","type":"post","link":"https:\/\/jehonashqiptare.al\/fjala\/gystav-le-bon-psikologjia-e-turmes\/","title":{"rendered":"GYSTAV L\u00cb BON \u2013 \u201cPSIKOLOGJIA E TURM\u00cbS\u201d"},"content":{"rendered":"

Xhelal Zejneli<\/strong>\u00a0<\/strong><\/p>\n

\u201cPsikologjia e turm\u00ebs: Studim i m\u00ebnyr\u00ebs s\u00eb zakonshme t\u00eb t\u00eb menduarit\u201d (Psychologie des foules, 1895) <\/em><\/strong>\u00ebsht\u00eb vep\u00ebr e autorit legjendar Gystav L\u00eb Bon. Nga shum\u00eb studiues, kjo vep\u00ebr konsiderohet si nj\u00eb nd\u00ebr librat m\u00eb t\u00eb m\u00ebdhenj t\u00eb t\u00eb gjitha koh\u00ebve. N\u00eb saje t\u00eb vlerave t\u00eb veta t\u00eb v\u00ebrtetuara, ajo ka t\u00ebrhequr nj\u00eb brez t\u00eb t\u00ebr\u00eb lexuesish. Duke qen\u00eb nj\u00eb vep\u00ebr me vlera t\u00eb pakap\u00ebrcyeshme, \u201cPsikologjia e turm\u00ebs\u201d<\/em><\/strong> \u00ebsht\u00eb b\u00ebr\u00eb lektyr\u00eb e domosdoshme e shum\u00eb universiteteve dhe e programeve studimore. Ky studim fitoi r\u00ebnd\u00ebsi n\u00eb gjysm\u00ebn e par\u00eb t\u00eb shekullit XX, kur u zbatua gjat\u00eb hulumtimeve mbi ndikimin e mediumeve p\u00ebr t\u2019i p\u00ebrshkruar m\u00eb mir\u00eb reagimet e grupeve t\u00eb varura ndaj p\u00ebrmbajtjeve t\u00eb tyre (t\u00eb mediumeve).<\/p>\n

Njer\u00ebzit mund t\u00eb sundohen m\u00eb leht\u00eb duke nxitur (ngjallur) pasionet e tyre sesa duke u kujdesur p\u00ebr interesat e tyre. Ka studiues q\u00eb jan\u00eb marr\u00eb me p\u00ebrshkrimin e shpirtit t\u00eb fiseve (t\u00eb racave). N\u00eb vepr\u00ebn \u201cPsikologjia e turm\u00ebs\u201d<\/em> Gystav L\u00eb Bon studion shpirtin e turmave<\/em><\/strong>.<\/p>\n

T\u00ebr\u00ebsia e cil\u00ebsive t\u00eb p\u00ebrbashk\u00ebta q\u00eb ua imponon trash\u00ebgimia \u00e7do individi t\u00eb nj\u00eb fisi, p\u00ebrb\u00ebn shpirtin e atij fisi. Por, kur nj\u00eb num\u00ebr i caktuar i k\u00ebtyre individ\u00ebve, me q\u00ebllim ndonj\u00eb veprimi, gjendet i bashkuar n\u00eb turm\u00eb, hulumtimet tregojn\u00eb se nga vet\u00eb akti i afrimit t\u00eb tyre rezultojn\u00eb disa karakteristika psikologjike t\u00eb reja, q\u00eb jan\u00eb karakteristika t\u00eb fiseve, e q\u00eb her\u00eb-her\u00eb, midis tyre kan\u00eb edhe dallime t\u00eb m\u00ebdha.<\/p>\n

N\u00eb jet\u00ebn e popujve, turmat gjithmon\u00eb kan\u00eb luajtur nj\u00eb rol t\u00eb konsideruesh\u00ebm. Por, ky rol, kurr\u00eb s\u2019ka qen\u00eb aq i r\u00ebnd\u00ebsish\u00ebm, sa sot. Veprimi i pavet\u00ebdijshme i turmave, n\u00eb vend t\u00eb angazhimit t\u00eb vet\u00ebdijsh\u00ebm t\u00eb individit \u2013 ka qebe nj\u00eb prej karakteristikave kryesore t\u00eb shekullit XIX.<\/p>\n

*\u00a0\u00a0 *\u00a0\u00a0 *<\/strong><\/p>\n

Gystav L\u00eb Bon<\/strong> (Gustave Le Bon, Nogent-e-Rotrou<\/a>, 7 maj 1841 \u2013 Paris, 13 dhjetor 1931) \u00ebsht\u00eb studiues francez, psikolog social, sociolog, antropolog, shpik\u00ebs. N\u00eb m\u00ebnyr\u00eb amatore \u00ebsht\u00eb marr\u00eb edhe me fizik\u00eb. Vepra m\u00eb e r\u00ebnd\u00ebsishme e tij \u00ebsht\u00eb \u201cGrupi: Studim p\u00ebr mendimin e popullarizuar\u201d<\/em>. Tekstet e tij p\u00ebrmbajn\u00eb teori p\u00ebr karakteristikat e nazizmit, p\u00ebr superioritetin racor dhe mashkullor si dhe p\u00ebr psikologjin\u00eb e turm\u00ebs. L\u00eb bon e filloi karrier\u00ebn e vet si shkrimtar, duke punuar n\u00eb fush\u00ebn e re t\u00eb antropologjis\u00eb. \u00cbsht\u00eb i njohur p\u00ebr \u201cPsikologjin\u00eb e grupit\u201d (turm\u00ebs)<\/em><\/p>\n

Ka lindur n\u00eb Franc\u00eb. Studioi mjek\u00ebsin\u00eb. Gjat\u00eb viteve 1860-1880 udh\u00ebtoi n\u00ebp\u00ebr Evrop\u00eb, n\u00ebp\u00ebr Azi dhe n\u00ebp\u00ebr Afrik\u00ebn Veriore. Ka shkruar p\u00ebr arkeologji dhe p\u00ebr antropologji. Fitonte para duke dizajnuar aparatura shkencore. Vepr\u00ebn e par\u00eb, \u201cPsikologjia e njer\u00ebzve\u201d<\/em>, e botoi n\u00eb vitin 1894. Vepra m\u00eb e njohur e tij \u00ebsht\u00eb \u201cGrupi: Studim i mendimit t\u00eb popullarizuar\u201d<\/em> botuar n\u00eb vitin 1896.\u00a0\u00a0\u00a0 \u00a0\u00a0<\/em><\/p>\n

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L\u00eb Bon nuk ka qen\u00eb sociologu i par\u00eb q\u00eb ia ka dh\u00ebn\u00eb diagnoz\u00ebn shoq\u00ebris\u00eb s\u00eb vet dhe q\u00eb e ka zbuluar fenomenin e ri t\u00eb \u201cGrupit\u201d. Teoricien\u00eb t\u00eb par\u00eb t\u00eb cil\u00ebt kan\u00eb folur p\u00ebr sjelljen e grupit kan\u00eb qen\u00eb: sociologu francez Gabriel Tard<\/strong>, avokati dhe kriminologu italian Shipio Sigele <\/strong>dhe sociologu gjerman Georg Zimel<\/strong>. Q\u00eb t\u00eb tre kan\u00eb ardhur n\u00eb p\u00ebrfundime t\u00eb ngjashme p\u00ebr grupet masive n\u00eb \u00e7astet kritike. N\u00eb k\u00ebt\u00eb koh\u00eb lind edhe teoria e re e aksionit social. Sebati i par\u00eb lidhur me psikologjin\u00eb e grupit \u00ebsht\u00eb zhvilluar midis Gabriel Tardit dhe Shipio Sigeles. Ata kan\u00eb debatuar sesi ta p\u00ebrcaktojn\u00eb fajtorin, ta p\u00ebrcaktojn\u00eb p\u00ebrgjegj\u00ebsin\u00eb penale n\u00eb grup dhe n\u00eb baz\u00eb t\u00eb k\u00ebsaj t\u00eb vendosin se cilin duhet arrestuar.\u00a0\u00a0 \u00a0<\/strong><\/p>\n

L\u00eb Bon dhe Franca kan\u00eb qen\u00eb d\u00ebshmitar\u00eb t\u00eb tri ngjarjeve t\u00eb m\u00ebdha: Komuna e Parisit<\/strong> (1871), ngritja e Zhorzh Ernest Bulanzhes\u00eb<\/strong> dhe Afera e Drajfusit<\/strong>. N\u00eb shekullin XIX Parisi ka qen\u00eb nj\u00eb prej qyteteve industriale m\u00eb t\u00eb m\u00ebdha t\u00eb Evrop\u00ebs. N\u00eb plan t\u00eb par\u00eb t\u00eb tij ka qen\u00eb forcimi i antisemitizmit <\/em><\/strong>dhe i t\u00eb djatht\u00ebs ekstreme. Pushtimi i Alzasit dhe i Lorenit nga Gjermania i nxiti n\u00eb Franc\u00eb l\u00ebvizjet nacionaliste dhe djathtiste. Konceptin e vet p\u00ebr vepr\u00ebn \u201cGrupi\u201d<\/em>, L\u00eb Bon e krijoi n\u00eb k\u00ebt\u00eb kontekst, dometh\u00ebn\u00eb n\u00eb rrethanat e sip\u00ebrth\u00ebna.<\/p>\n

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\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Sh\u00ebnim<\/strong>: Gabriel Tard <\/strong>(1843-1904) sociolog, kriminolog dhe psikolog francez; Shipio Sigele <\/strong>(Scipio Sighele, 1868-1913) psikolog, kriminolog dhe sociolog italian; Georg Zimel <\/strong>(Georg Simmel, 1858-1918) sociolog, filozof dhe kritik gjerman, me prejardhje hebraike; Zhorzh Ernest Bulanzhe <\/strong>(Georges Ernest Jean-Marie Boulanger, 1837-1891) gjeneral dhe burr\u00eb shteti francez, politikan reaksionar; gjat\u00eb viteve 1880 ishte prij\u00ebs i l\u00ebvizjes autoritare afatshkurt\u00ebr, t\u00eb njohur si bulanzhiz\u00ebm<\/em>, e q\u00eb p\u00ebrb\u00ebnte kanosje p\u00ebr stabilitetin e Republik\u00ebs s\u00eb Tret\u00eb; Afera e Drajfusit <\/strong>(L\u2019affaire Dreyfus) \u2013 skandal politik q\u00eb ndau Republik\u00ebn e Tret\u00eb Franceze; oficeri francez me prejardhje hebraike Alfred Drajfus <\/strong>(Alfred Dreyfus, 1859-1935), m\u00eb 15 tetor 1894 u akuzua rrejsh\u00ebm se i ka dh\u00ebn\u00eb Gjermanis\u00eb sekrete ushtarake; e v\u00ebrteta u zbardh n\u00eb vitin 1906; n\u00eb k\u00ebt\u00eb afer\u00eb u implikua edhe shkrimtari Emil Zola <\/strong>(1840-1902), i cili doli n\u00eb mbrojtje t\u00eb Alfred Drajfusit.<\/p>\n

*\u00a0\u00a0 *\u00a0\u00a0 *<\/strong><\/p>\n

Paraqitet fenomeni i ri i bashk\u00ebngjitjes s\u00eb individit, grupit t\u00eb tubuar, jo vet\u00ebm p\u00ebr t\u2019u zgjeruar trupi i grupit, por edhe t\u00eb analizohet ndikimi i grupit mbi individin. Kur grupi tubohet ose bashkohet, lind \u201cndikimi magjik i grupit apo i ndonj\u00eb shkaku tjet\u00ebr p\u00ebr t\u00eb cilin ne nuk jemi t\u00eb vet\u00ebdijsh\u00ebm\u201d<\/em><\/strong>, q\u00eb e ndryshon sjelljen e \u00e7do individi. Tash e tutje, ai do t\u00eb udh\u00ebhiqet nga \u201cmendimi i grupit\u201d<\/em><\/strong>. Ky model e sheh grupin si nj\u00eb mas\u00eb dhe \u00e7do individi ia merr mendimin, sistemin e vlerave dhe bindjen. Vet\u00eb Gystav L\u00eb Bon thot\u00eb: \u201cIndividi \u00ebsht\u00eb nj\u00eb kok\u00ebrr zalli, n\u00eb mesin e kokrrave t\u00eb tjera t\u00eb zallit\u201d<\/em>, t\u00eb cilat stuhia i shp\u00ebrndan sipas d\u00ebshir\u00ebs s\u00eb vet\u201d.\u00a0 \u00a0<\/em><\/strong><\/p>\n

L\u00eb Bon thot\u00eb se \u201cgrupi\u201d p\u00ebrb\u00ebhet prej tre proceseve kryesore: anonimiteti, infektimi <\/em><\/strong>dhe p\u00ebrkulshm\u00ebria <\/em><\/strong>(n\u00ebnshtrimi i verb\u00ebt)<\/em>. Anonimiteti i mund\u00ebson individit, i cili mendon n\u00eb m\u00ebnyr\u00eb racionale, t\u00eb ndjehet se e humb p\u00ebrgjegj\u00ebsin\u00eb personale. Individi b\u00ebhet primitiv, irracional <\/em><\/strong>(e humb arsyen)<\/em> dhe emocional<\/em><\/strong>. Kjo munges\u00eb e kontrollit mbi veten, i mund\u00ebson individit t\u00eb sillet n\u00eb m\u00ebnyr\u00eb instinktive dhe t\u00eb pranoj\u00eb sjelljen instinktive t\u00eb pavet\u00ebdijshme. L\u00eb Bon thot\u00eb se grupi e shtremb\u00ebron teorin\u00eb e evolucionit<\/em><\/strong> t\u00eb biologut, natyralistit dhe gjeologut anglez \u00c7arls<\/strong> Darvin <\/strong>(Charles Robert Darwin, 1809-1882) dhe e shnd\u00ebrron n\u00eb regresive, duke e d\u00ebshmuar teorin\u00eb embriologjike <\/em><\/strong>(teorin\u00eb e rikapitulimit) <\/em>t\u00eb zoologut, natyralistit, filozofit, mjekut gjerman Ernest Hekel <\/strong>(Ernst Heinrich Philipp August Haeckel, 1834-1919): \u201cZhvillimi individual i organizmit (ontogjenia) \u00ebsht\u00eb rikapitulim i zhvillimit evolutiv t\u00eb tij (filogjenis\u00eb).\u201d<\/em><\/p>\n

Infektimi<\/em><\/strong> ka t\u00eb b\u00ebj\u00eb me disa t\u00eb sjelljes n\u00eb grup<\/em> (p. sh., kur protestuesi e thyen dritaren). N\u00eb k\u00ebt\u00eb rast, individi, p\u00ebr hir t\u00eb grupit, interesat personal\u00eb i l\u00eb m\u00ebnjan\u00eb. Nd\u00ebrkaq, p\u00ebrkulshm\u00ebria <\/em><\/strong>apo n\u00ebnshtrimi i verb\u00ebt<\/em> sh\u00ebrben p\u00ebr p\u00ebrhapjen infektimit<\/em><\/strong>. Kur tubohet grupi, z\u00ebri i personit me ndikim i hap dyert e veprimit t\u00eb pavet\u00ebdijsh\u00ebm<\/em><\/strong>.<\/em> N\u00eb k\u00ebt\u00eb faz\u00eb, grupi b\u00ebhet homogjen<\/em><\/strong> dhe at\u00eb e udh\u00ebheq leht\u00eb an\u00ebtari m\u00eb i fuqish\u00ebm. L\u00eb Bon thot\u00eb: \u201cUdh\u00ebheq\u00ebsit p\u00ebr t\u00eb cil\u00ebt flasim, zakonisht jan\u00eb njer\u00ebz t\u00eb aksionit dhe jo t\u00eb fjal\u00ebve. Ata jan\u00eb persona posa\u00e7\u00ebrisht t\u00eb rekrutuar, me mendje gjysm\u00eb t\u00eb \u00e7rregulluar apo q\u00eb ndodhen n\u00eb kufirin e \u00e7menduris\u00eb\u201d<\/em>.<\/p>\n

Kund\u00ebrshtar\u00ebt e konceptit \u201ct\u00eb mendimit kolektiv\u201d<\/em><\/strong> t\u00eb L\u00eb Bonit, paraqesin tez\u00eb t\u00eb kund\u00ebrt dhe thon\u00eb se sjellja kolektive \u00ebsht\u00eb pasoj\u00eb e \u00e7do individi, q\u00eb e p\u00ebrb\u00ebn at\u00eb grup. Psikologu amerikan, nj\u00eb nga themeluesit e psikologjis\u00eb s\u00eb personalitetit<\/em> Gordon Vilard Olport <\/strong>(Gordon Willard Allport, 1897-1967) ka qen\u00eb n\u00eb krye t\u00eb nj\u00eb s\u00ebr\u00eb sulmesh dhe ai thoshte se nuk ekziston di\u00e7ka si \u201cmendimi kolektiv\u201d dhe se grupi p\u00ebrb\u00ebhet vet\u00ebm prej reaksioneve t\u00eb ve\u00e7anta. \u00c7do analiz\u00eb t\u00eb mendimit, t\u00eb ndar\u00eb nga psikika e individit, ai e ka konsideruar t\u00eb pakuptimt\u00eb apo \u201cllomotitje\u201d, nd\u00ebrsa n\u00eb tekstin e vet p\u00ebr psikologjin\u00eb sociale, t\u00eb botuar n\u00eb vitin 1924, thot\u00eb: \u201cNuk ekziston kurrfar\u00eb psikologjie e grupit, e cila n\u00eb thelb apo plot\u00ebsisht, nuk \u00ebsht\u00eb psikologji e individit\u201d<\/em>.<\/p>\n

Ish-profesori i nj\u00eb universiteti amerikan, Xhorxh Mose<\/strong>, konsideronte se teoria fashiste p\u00ebr liderizmin<\/em><\/strong> q\u00eb shfaqet n\u00eb vitet \u201920 t\u00eb shekullit XX, bazohet me t\u00eb madhe n\u00eb k\u00ebt\u00eb teori t\u00eb L\u00eb Bonit. Dihet se Adolf Hitleri<\/strong> e ka lexuar k\u00ebt\u00eb vep\u00ebr dhe se n\u00eb librin e\u00a0 vet \u201cLufta ime\u201d<\/em> (Mein Kampf, <\/em>1925)<\/em> i ka p\u00ebrmendur teknikat e propagand\u00ebs, t\u00eb propozuara nga L\u00eb Bon. Vepr\u00ebn e L\u00eb Bon-it e ka njohur mir\u00eb edhe Benito Musolini<\/strong>. Madje e ka lexuar disa her\u00eb.<\/p>\n

N\u00ebn ndikimin e k\u00ebsaj teorie ka qen\u00eb edhe austro-amerikani, i njohur si baba i marr\u00ebdh\u00ebnieve me publikun<\/em><\/strong> dhe i propagand\u00ebs Eduar Bernes <\/strong>(Edward Berays, 1891-1995), fis i neurologut austriak me prejardhje hebraike, themelues i psikanaliz\u00ebs<\/em><\/strong> Sigmund Frojd <\/strong>(1856-1939). N\u00eb librin e vet \u201cPropaganda\u201d<\/em> ai thot\u00eb se \u201ckarakteristika kryesore e demokracis\u00eb \u00ebsht\u00eb manipulimi me mediumet masive,\u201d<\/strong><\/em> Si shum\u00eb president\u00eb amerikan\u00eb t\u00eb shekullit XX, n\u00ebn ndikimin e L\u00eb Bonit ka qen\u00eb edhe presidenti Teodor Ruzvelt <\/strong>(Theodore Roosevelt, 1858-1919).<\/p>\n

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Gystav L\u00eb Bon konsideronte se femrat nuk mund t\u00eb ken\u00eb arsimim t\u00eb nj\u00ebjt\u00eb si meshkujt dhe p\u00ebr k\u00ebt\u00eb ka paraqitur nj\u00eb s\u00ebr\u00eb argumentesh. Ai thot\u00eb se ka shum\u00eb femra, truri i t\u00eb cilave, p\u00ebr nga madh\u00ebsia \u00ebsht\u00eb m\u00eb af\u00ebr trurit t\u00eb gorillave, sesa trurit m\u00eb t\u00eb zhvilluar t\u00eb mashkullit. L\u00eb Bon konsideronte se meshkujt p\u00ebrb\u00ebjn\u00eb form\u00ebn m\u00eb t\u00eb fort\u00eb t\u00eb rac\u00ebs njer\u00ebzore.<\/p>\n

*\u00a0\u00a0 *\u00a0\u00a0 *<\/strong><\/p>\n

Gystav L\u00eb Bon \u00ebsht\u00eb p\u00ebrpjekur q\u00eb problemin e r\u00ebnd\u00eb t\u00eb turmave ta analizoj\u00eb n\u00ebp\u00ebrmjet nj\u00eb procedure shkencore, p\u00ebrkat\u00ebsisht duke zbatuar nj\u00eb metod\u00eb t\u00eb caktuar, duke i l\u00ebn\u00eb m\u00ebnjan\u00eb mendimet, teorit\u00eb dhe doktrinat. Sipas tij, ky ka qen\u00eb i vetmi mjet p\u00ebr t\u00eb zbuluar disa pjes\u00eb t\u00eb s\u00eb v\u00ebrtet\u00ebs, sidomos kur kemi t\u00eb b\u00ebjm\u00eb, sikur k\u00ebtu, me nj\u00eb \u00e7\u00ebshtje q\u00eb i trazon shpirtrat. Gystav L\u00eb Bon thot\u00eb se nj\u00eb dijetar q\u00eb ka nd\u00ebrmend t\u00eb studioj\u00eb nj\u00eb dukuri, nuk duhet t\u00eb merret me interesat q\u00eb nuk p\u00ebrputhen me pohimet e tij. N\u00eb nj\u00eb publikim, mendimtari Goble d\u2019Alviela <\/strong>(Goblet d\u2019Alviela) ka konstatuar se Gystav L\u00eb Bon-i, duke mos i p\u00ebrkitur asnj\u00ebr\u00ebs prej shkollave bashk\u00ebkohore, her\u00eb-her\u00eb vjen n\u00eb kund\u00ebrshti me p\u00ebrfundime t\u00eb caktuara t\u00eb atyre shkollave. Sipas Gystav L\u00eb Bon, ai q\u00eb i p\u00ebrket nj\u00eb shkolle, pa m\u00ebdyshje i pranon edhe paragjykimet dhe bindjet e asaj shkolle.<\/p>\n

Gystav L\u00eb Bon, nga hulumtimet e veta nxjerr p\u00ebrfundime q\u00eb dallohen prej konstatimeve t\u00eb studiuesve t\u00eb deriat\u00ebhersh\u00ebm. Ai konstaton var\u00ebsis\u00eb shpirt\u00ebrore t\u00eb plot\u00eb t\u00eb turmave, duke p\u00ebrfshir\u00eb k\u00ebtu edhe tubimet e elit\u00ebs. Sipas Gystav L\u00eb Bon, analiza e kujdesshme e fakteve historike tregon se organizmat shoq\u00ebror\u00eb jan\u00eb po aq t\u00eb nd\u00ebrlikuar sa edhe organizmat e t\u00eb gjitha qenieve. Nuk \u00ebsht\u00eb e mundur q\u00eb ata t\u2019u n\u00ebnshtrohen ndryshimeve t\u00eb thella. Her\u00eb-her\u00eb, natyra \u00ebsht\u00eb radikale, por jo ashtu si e kuptojn\u00eb njer\u00ebzit. P\u00ebr k\u00ebt\u00eb arsye, mania e reformave t\u00eb m\u00ebdha \u00ebsht\u00eb di\u00e7ka m\u00eb fatkeqe p\u00ebr nj\u00eb popull, pavar\u00ebsisht nga fakti se n\u00eb shikim t\u00eb par\u00eb, teorikisht k\u00ebto reforma mund t\u00eb duken t\u00eb vlefshme. Ato nuk mund t\u00eb jen\u00eb t\u00eb dobishme, p\u00ebrpos po t\u00eb ishte e mundur q\u00eb p\u00ebrnj\u00ebher\u00eb t\u00eb ndryshohet edhe shpirti i popullit. Nj\u00eb mund\u00ebsi t\u00eb till\u00eb e ka vet\u00ebm koha. Ajo q\u00eb sundon mbi njer\u00ebzit jan\u00eb idet\u00eb<\/em><\/strong>, ndjenjat<\/em> <\/strong>dhe traditat<\/em><\/strong> \u2013 gj\u00ebra q\u00eb jan\u00eb n\u00eb ne. Institucionet dhe ligjet jan\u00eb reflektim i shpirtit ton\u00eb, shprehje e nevojave t\u00eb tij.<\/p>\n

Duke dal\u00eb nga ky shpirt, institucionet dhe ligjet nuk mund ta ndryshojn\u00eb at\u00eb (shpirtin). Analiza e fenomeneve shoq\u00ebrore nuk mund t\u00eb ndahet nga analiza e popujve, prej t\u00eb cil\u00ebve kan\u00eb lindur k\u00ebto dukuri. N\u00eb aspektin filozofik, k\u00ebto dukuri (fenomene) mund t\u00eb ken\u00eb vler\u00eb absolute, por n\u00eb aspektin praktik, vlera e tyre \u00ebsht\u00eb relative. Dukurit\u00eb shoq\u00ebrore duhet analizuar n\u00eb m\u00ebnyr\u00eb alternative, nga dy aspekte tejet t\u00eb ndryshme. At\u00ebher\u00eb shihet se m\u00ebsimet e arsyes s\u00eb past\u00ebr shpeshher\u00eb jan\u00eb n\u00eb kund\u00ebrshti me m\u00ebsimet e arsyes praktike. Jan\u00eb t\u00eb pakta faktet, sidomos ato fizike, p\u00ebr t\u00eb cilat nuk do t\u00eb zbatohej ky dallim. Nga aspekti i t\u00eb v\u00ebrtet\u00ebs absolute, nj\u00eb kub apo nj\u00eb rreth, jan\u00eb figura gjeometrike t\u00eb pandryshueshme, t\u00eb p\u00ebrcaktuara me p\u00ebrpik\u00ebri me formula t\u00eb caktuara.<\/p>\n

Por, par\u00eb me dyt\u00eb tan\u00eb, k\u00ebto figura gjeometrike mund t\u00eb marrin forma tejet t\u00eb ndryshme. K\u00ebndi i v\u00ebshtrimit, kubin mund ta shnd\u00ebrroj\u00eb n\u00eb piramid\u00eb ose n\u00eb katror, rrethin n\u00eb elips apo n\u00eb vij\u00eb t\u00eb drejt\u00eb dhe k\u00ebto forma t\u00eb shnd\u00ebrruara jan\u00eb shum\u00eb m\u00eb t\u00eb r\u00ebnd\u00ebsishme p\u00ebr v\u00ebshtrim se \u00e7\u2019jan\u00eb format e v\u00ebrteta, p\u00ebr arsye se ato jan\u00eb t\u00eb vetmet q\u00eb i shohim ne dhe q\u00eb mund t\u2019i riprodhoj\u00eb fotografia dhe arti figurativ. N\u00eb raste t\u00eb caktuara, jorealja \u00ebsht\u00eb m\u00eb e v\u00ebrtet\u00eb se realja. T\u2019i p\u00ebrfytyrosh sendet me format e tyre gjeometrike t\u00eb sakta, do t\u00eb thot\u00eb ta shtremb\u00ebrosh natyr\u00ebn dhe ta b\u00ebsh t\u00eb atill\u00eb saq\u00eb t\u00eb mos mund t\u00eb njihet. Po t\u00eb supozojm\u00eb nj\u00eb bot\u00eb, banor\u00ebt e s\u00eb cil\u00ebs mund vet\u00ebm t\u2019i kopjojn\u00eb apo t\u2019i fotografojn\u00eb sendet, pa pasur mund\u00ebsi t\u2019i prekin, ata mezi do t\u00eb arrinin t\u00eb krijojn\u00eb p\u00ebr vete iden\u00eb e sakt\u00eb p\u00ebr form\u00ebn e tyre. Njohja e k\u00ebtyre formave, e arritshme vet\u00ebm p\u00ebr nj\u00eb num\u00ebr t\u00eb vog\u00ebl shkenc\u00ebtar\u00ebsh, do t\u00eb kishte qen\u00eb me interes tejet t\u00eb vog\u00ebl.<\/p>\n

Filozofi q\u00eb i studion dukurit\u00eb shoq\u00ebrore duhet t\u00eb ket\u00eb parasysh faktin se ato, p\u00ebrpos vler\u00ebs teorike t\u00eb tyre, kan\u00eb edhe vler\u00eb praktike dhe se, nga aspekti i zhvillimit t\u00eb qytet\u00ebrimeve, kjo e fundit \u00ebsht\u00eb e vetmja q\u00eb ka ndonj\u00eb vler\u00eb. Rrjedhimisht, ata duhet t\u00eb jen\u00eb tejet t\u00eb matur kur nxjerrin p\u00ebrfundime q\u00eb ua imponon logjika.<\/p>\n

Ata duhet t\u00eb jen\u00eb t\u00eb p\u00ebrmbajtur edhe p\u00ebr arsye t\u00eb tjera. Faktor\u00ebt shoq\u00ebror\u00eb jan\u00eb aq t\u00eb nd\u00ebrlikuar saq\u00eb \u00ebsht\u00eb e pamundur t\u00eb p\u00ebrmblidhen dhe t\u00eb parashikohen efektet e ndikimit t\u00eb tyre t\u00eb nd\u00ebrsjell\u00eb. P\u00ebrve\u00e7 k\u00ebsaj, pas fakteve t\u00eb dukshme, ka raste kur fshihen edhe shum\u00eb shkaqe t\u00eb padukshme. Si duket, dukurit\u00eb shoq\u00ebrore t\u00eb dukshme burojn\u00eb nga puna e pavet\u00ebdijshme e pamatshme, q\u00eb zakonisht \u00ebsht\u00eb e paarritshme p\u00ebr analiz\u00ebn ton\u00eb. Dukurit\u00eb e dukshme mund t\u00eb krahasohen me val\u00ebt t\u00eb cilat, n\u00eb sip\u00ebrfaqen e oqeanit flasin p\u00ebr dridhjet n\u00ebntok\u00ebsore, qendra e t\u00eb cilave \u00ebsht\u00eb oqeani, e q\u00eb ne nuk i dim\u00eb. Po t\u00eb analizohen shum\u00eb veprime t\u00eb turmave, do t\u00eb shohim se ato d\u00ebshmojn\u00eb p\u00ebr var\u00ebsi shpirt\u00ebrore t\u00eb ve\u00e7ant\u00eb; por ka edhe veprime t\u00eb tjera ku ato duken se udh\u00ebhiqen prej forcave misterioze \u2013 p\u00ebr t\u00eb cilat t\u00eb moshuarit thon\u00eb se ashtu e kan\u00eb pasur t\u00eb shkruar, e q\u00eb ne e quajm\u00eb z\u00eb i t\u00eb vdekurve \u2013 forc\u00ebn e t\u00eb cilave ne nuk mund t\u00eb mos e pranojm\u00eb, edhe pse thelbin e saj nuk e dim\u00eb.<\/p>\n

Ndonj\u00ebher\u00eb, duket sikur n\u00eb gjirin e popujve ndodhen fuqi t\u00eb fshehura q\u00eb i udh\u00ebheqin. \u00c7\u2019mund t\u00eb jet\u00eb m\u00eb e nd\u00ebrlikuar, m\u00eb logjike dhe m\u00eb e \u00e7uditshme se gjuha? Prej ku del kjo gj\u00eb kaq mir\u00eb e organizuar dhe kaq delikate, n\u00eb mos nga shpirti i pavet\u00ebdijsh\u00ebm i turmave? Akademit\u00eb m\u00eb n\u00eb z\u00eb, gramatikan\u00ebt m\u00eb t\u00eb shquar, s\u2019b\u00ebjn\u00eb dot gj\u00eb p\u00ebrpos q\u00eb i sh\u00ebnojn\u00eb me mund ligjet q\u00eb i udh\u00ebheqin at\u00eb gjuh\u00eb. Vet\u00eb assesi nuk do t\u00eb ishin n\u00eb gjendje t\u2019i krijojn\u00eb. A jemi t\u00eb sigurt edhe p\u00ebr idet\u00eb gjeniale t\u00eb njer\u00ebzve t\u00eb m\u00ebdhenj, se at\u00eb jan\u00eb vepra vet\u00eb t\u00eb tyre? Pa dyshim, ato i kan\u00eb krijuar gjithmon\u00eb shpirtra t\u00eb ve\u00e7ant\u00eb. Por, mij\u00ebra kokrrat e pluhurit q\u00eb p\u00ebrb\u00ebjn\u00eb prurjen mbi t\u00eb cil\u00ebn mbijn\u00eb k\u00ebto ide \u2013 a s\u2019ka qen\u00eb shpirti i turmave ajo q\u00eb i ka krijuar?<\/p>\n

Turmat gjithmon\u00eb jan\u00eb t\u00eb pavet\u00ebdijshme, por kjo pavet\u00ebdije mund t\u00eb jet\u00eb nj\u00eb prej sekreteve t\u00eb forc\u00ebs s\u00eb tyre. N\u00eb natyr\u00eb, qeniet q\u00eb i n\u00ebnshtrohen instinktit, kryejn\u00eb vepra, nd\u00ebrlikueshm\u00ebria e t\u00eb cilave na mahnit. P\u00ebr njer\u00ebzimin, arsyeja \u00ebsht\u00eb nj\u00eb nocion tejet i ri dhe akoma m\u00eb i pap\u00ebrsosur q\u00eb t\u00eb mund t\u00eb na i zbuloj\u00eb dhe t\u00eb na i sqaroj\u00eb ligjet e pavet\u00ebdijes. N\u00eb t\u00eb gjitha veprimet tona, pjes\u00ebmarrja e pavet\u00ebdijes \u00ebsht\u00eb e pafund, nd\u00ebrsa pjes\u00ebmarrja e arsyes \u2013 tejet e vog\u00ebl. Pavet\u00ebdija vepron si nj\u00eb forc\u00eb ende e panjohur. Pra, po qe se duam t\u00eb mbetemi brenda kufijve t\u00eb ngusht\u00eb por t\u00eb sigurt, t\u00eb asaj q\u00eb mund ta njoh\u00eb shkenca dhe jo t\u00eb bredh\u00eb n\u00ebp\u00ebr viset e ideve t\u00eb pap\u00ebrcaktuara dhe t\u00eb supozimeve t\u00eb kota, at\u00ebher\u00eb t\u00eb p\u00ebrcaktohen dukurit\u00eb q\u00eb jan\u00eb t\u00eb arritshme dhe t\u00eb ndalemi tek ai pohim. N\u00eb prapavij\u00ebn e dukurive q\u00eb i shohim mir\u00eb, ka edhe t\u00eb tjera q\u00eb mezi duken. Edhe pas tyre mund t\u00eb ket\u00eb t\u00eb tjer\u00eb p\u00ebr t\u00eb cilat s\u2019dim\u00eb dot gj\u00eb.<\/p>\n

Veprat e zgjedhura<\/strong><\/p>\n

    \n
  1. \u201cK\u00ebrkimi anatomik dhe matematikor i ligjeve t\u00eb variacionit t\u00eb kapaciteteve t\u00eb trurit dhe t\u00eb lidhjes s\u00eb tij me inteligjenc\u00ebn\u201d, <\/em>(1879); p\u00ebr k\u00ebt\u00eb vep\u00ebr mori dy \u00e7mime;<\/li>\n
  2. \u201cK\u00ebrkimi eksperimental i variacioneve n\u00eb kapacitetin e trurit dhe t\u00eb kafk\u00ebs\u201d,<\/em> (1878);<\/li>\n
  3. \u201cK\u00ebrkime p\u00ebr racat dhe antropologjin\u00eb e sotme\u201d, <\/em>(1881);<\/li>\n
  4. \u201cNjeriu dhe shoq\u00ebria\u201d,<\/em> (1881):<\/li>\n
  5. \u201cBota e qytet\u00ebrimit islamik\u201d, <\/em>(1974);<\/li>\n
  6. \u201cP\u00ebrdorimi i psikologjis\u00eb n\u00eb klasifikimin e racave\u201d,<\/em> (1886);<\/li>\n
  7. \u201cPsikologjia e njer\u00ebzve\u201d,<\/em> (1898);<\/li>\n
  8. \u201cGrupi: Studim p\u00ebr mendimin e popullarizuar\u201d,<\/em> (1896);<\/li>\n
  9. \u201cPsikologjia e socializmit\u201d,<\/em> (1899);<\/li>\n
  10. \u201cEvolucioni i materies\u201d,<\/em> (1907);<\/li>\n
  11. \u201cEvolucioni i forc\u00ebs\u201d,<\/em> (1908);<\/li>\n
  12. \u201cPsikologjia e revolucionit\u201d,<\/em> (1913);<\/li>\n
  13. \u201cRevolucioni francez dhe Psikologjia e revolucionit\u201d,<\/em> (1980);<\/li>\n
  14. \u201cPsikologjia e Luft\u00ebs s\u00eb Madhe\u201d<\/em> (1916);<\/li>\n
  15. \u201cBota n\u00eb rebelim\u201d,<\/em> (1921);<\/li>\n
  16. \u201cBota e \u00e7ekuilibruar\u201d,<\/em> (1924).<\/li>\n<\/ol>\n","protected":false},"excerpt":{"rendered":"

    Xhelal Zejneli\u00a0 \u201cPsikologjia e turm\u00ebs: Studim i m\u00ebnyr\u00ebs s\u00eb zakonshme t\u00eb t\u00eb menduarit\u201d (Psychologie des foules, 1895) \u00ebsht\u00eb vep\u00ebr e autorit legjendar Gystav L\u00eb Bon. Nga shum\u00eb studiues, kjo vep\u00ebr konsiderohet si nj\u00eb nd\u00ebr librat m\u00eb t\u00eb m\u00ebdhenj t\u00eb t\u00eb gjitha koh\u00ebve. N\u00eb saje t\u00eb vlerave t\u00eb veta t\u00eb v\u00ebrtetuara, ajo ka t\u00ebrhequr nj\u00eb brez […]<\/p>\n","protected":false},"author":1,"featured_media":63380,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[2,4,35],"tags":[],"class_list":["post-63379","post","type-post","status-publish","format-standard","has-post-thumbnail","category-artikuj","category-histori","category-kulture"],"yoast_head":"\nGYSTAV L\u00cb BON \u2013 \u201cPSIKOLOGJIA E TURM\u00cbS\u201d - 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\/gystav-le-bon-psikologjia-e-turmes\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"GYSTAV L\u00cb BON \u2013 \u201cPSIKOLOGJIA E TURM\u00cbS\u201d - FJALA e LIR\u00cb\" \/>\n<meta property=\"og:description\" content=\"Xhelal Zejneli\u00a0 \u201cPsikologjia e turm\u00ebs: Studim i m\u00ebnyr\u00ebs s\u00eb zakonshme t\u00eb t\u00eb menduarit\u201d (Psychologie des foules, 1895) \u00ebsht\u00eb vep\u00ebr e autorit legjendar Gystav L\u00eb Bon. 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