{"id":74661,"date":"2021-12-21T00:02:47","date_gmt":"2021-12-20T23:02:47","guid":{"rendered":"https:\/\/fjala.info\/?p=74661"},"modified":"2021-12-21T00:02:47","modified_gmt":"2021-12-20T23:02:47","slug":"endrra-si-shumesi-dhe-fshehtesi-kuptimore-dhe-si-vizion","status":"publish","type":"post","link":"https:\/\/jehonashqiptare.al\/fjala\/endrra-si-shumesi-dhe-fshehtesi-kuptimore-dhe-si-vizion\/","title":{"rendered":"\u00cbNDRRA SI SHUM\u00cbSI DHE FSHEHT\u00cbSI KUPTIMORE DHE SI VIZION"},"content":{"rendered":"

Don Robert Kola<\/strong> & Anton Nik\u00eb Berisha<\/strong><\/p>\n

\u201c\u00cbndrrat jan\u00eb krijime estetike dhe s\u2019ka dyshim q\u00eb jan\u00eb shprehja estetike m\u00eb e lasht\u00eb[1]<\/strong><\/a>\u201d.
\n<\/em>JORGE LUIS BORGES<\/strong><\/p><\/blockquote>\n

*<\/p>\n

\u201cP\u00ebr nj\u00eb \u00ebnd\u00ebrr mund t\u00eb thuhet gjith\u00e7ka, p\u00ebrve\u00e7 se \u00ebsht\u00eb nj\u00eb g\u00ebnjesht\u00ebr[2]<\/strong><\/a>\u201d.
\n<\/em>ERNESTO SABATO<\/strong><\/p><\/blockquote>\n

Nj\u00eb tekst kuptimisht i pafund<\/strong><\/h3>\n

Poezia e Jorge Luis Borgesit me titull \u201cDuke e harruar nj\u00eb \u00ebnd\u00ebrr[3]<\/a>\u201d \u00ebsht\u00eb nj\u00eb tekst poetik sa i ve\u00e7ant\u00eb aq dhe kuptimisht i pafund. Ajo na zhyt n\u00eb nj\u00eb det \u00e7\u00ebshtjet dhe \u00ebsht\u00eb nj\u00eb nga tekstet m\u00eb t\u00eb hapur q\u00eb lexuesit mund t\u2019i ket\u00eb takuar ta njoh\u00eb dhe t\u00eb ndikohet prej tij.<\/p>\n

Madh\u00ebshtia dhe ve\u00e7antia e k\u00ebsaj poezie p\u00ebrligjet n\u00eb dy rrafshe: si vler\u00eb poetike dhe si pafund\u00ebsi kuptimore. T\u00eb dyja jan\u00eb rrjedhoj\u00eb e gjuh\u00ebs poetike q\u00eb p\u00ebrdor poeti dhe e m\u00ebnyr\u00ebs s\u00eb shtjellimit t\u00eb tekstit. K\u00ebta dy p\u00ebrb\u00ebr\u00ebs jan\u00eb shkrir\u00eb n\u00eb nj\u00ebri-tjetrin sa nuk mund t\u00eb flas\u00ebsh p\u00ebr nj\u00ebrin pa qen\u00eb brenda edhe t\u00eb dytit.<\/p>\n

Me k\u00ebt\u00eb krijes\u00eb poetike Borges-i na ka dh\u00ebn\u00eb nj\u00eb nga shembujt e rrafshit m\u00eb t\u00eb lart\u00eb se \u00e7ka duhet ta cil\u00ebsoj\u00eb nj\u00eb tekst poetik dhe si mund t\u00eb shtjellohet \u2013 t\u00eb nd\u00ebrtohet ai p\u00ebr t\u00eb b\u00ebr\u00eb nj\u00eb ndikim estetik t\u00eb duhur n\u00eb marr\u00ebsin. Pik\u00ebrisht p\u00ebr k\u00ebto cil\u00ebsi po e v\u00ebshtrojm\u00eb n\u00eb vijim nga disa rrafshe e aspekte.<\/p>\n

Pse Borges-i e zgjodhi \u00ebndrr\u00ebn p\u00ebr objekt v\u00ebshtrimi poetik?<\/strong><\/h3>\n

Shkrimtari Jorge Luis Borges njihet p\u00ebr aft\u00ebsin\u00eb dhe shkatht\u00ebsin\u00eb q\u00eb t\u2019i zgjedh\u00eb dukurit\u00eb q\u00eb i b\u00ebn objekt v\u00ebshtrimi poetik dhe p\u00ebr kujdesin e skajsh\u00ebm q\u00eb i kushton hartimit t\u00eb tekstit n\u00eb m\u00ebnyr\u00eb q\u00eb ai t\u00eb jet\u00eb sa m\u00eb poetik dhe si i till\u00eb t\u00eb b\u00ebj\u00eb ndikimin estetik sa m\u00eb t\u00eb madh n\u00eb marr\u00ebsin. Arsyet pse pik\u00ebrisht e zgjodhi si objekt v\u00ebshtrimi poetik \u00ebndrr\u00ebn, nuk jan\u00eb t\u00eb rastit. T\u00eb \u00ebnd\u00ebrruarit, \u00ebndrra dhe ajo q\u00eb ngjet brenda saj si dhe kujtimi p\u00ebr t\u00eb \u2013 rr\u00ebfimi i saj, jan\u00eb \u00e7\u00ebshtje q\u00eb lidhen me jet\u00ebn e njeriut dhe me natyr\u00ebn e tij. Pra, \u00ebsht\u00eb nj\u00eb gj\u00eb e pandashme nga jeta e njeriut si dje, si sot, si nes\u00ebr. Pik\u00ebrisht p\u00ebr k\u00ebt\u00eb fakt \u00ebndrra ka nxitur q\u00eb t\u00eb flitet p\u00ebr t\u00eb nga koh\u00ebt m\u00eb t\u00eb lashta dhe nga njer\u00ebz t\u00eb shtresave e t\u00eb vendeve t\u00eb ndryshme[4]<\/a>. Vet\u00eb Borges-i pyet: \u201c[…] a nuk \u00ebsht\u00eb e kaluara jon\u00eb nj\u00eb seri \u00ebndrrash? \u00c7\u2019ndryshim mund t\u00eb ket\u00eb midis kujtoj \u00ebndrrat dhe kujtoj t\u00eb kaluar\u00ebn[5]<\/a>?\u201d<\/p>\n

\u00cbndrra n\u00eb qen\u00ebsin\u00eb e vet \u00ebsht\u00eb nj\u00eb shqiptim dhe nd\u00ebrtim i nj\u00ebmend\u00ebsis\u00eb s\u00eb ekzistuar ose t\u00eb d\u00ebshiruar, p\u00ebrkat\u00ebsisht shmangie nga realiteti jet\u00ebsor, ku veprimet jan\u00eb t\u00eb kufizuara dhe zhvillohen brenda nj\u00eb rendi dhe logjike t\u00eb caktuar; n\u00eb shumic\u00ebn e rasteve synimet dhe d\u00ebshirat e njeriut n\u00eb jet\u00ebn konkrete mbesin vet\u00ebm si t\u00eb tilla. N\u00eb nj\u00eb m\u00ebnyr\u00eb ose nj\u00eb tjet\u00ebr, \u00ebndrra \u00ebsht\u00eb edhe kund\u00ebrv\u00ebnie dhe mohim i realitetit konkret, q\u00eb p\u00ebrkon edhe me at\u00eb q\u00eb ndodh n\u00eb bot\u00ebn e p\u00ebrrall\u00ebs[6]<\/a>. Kjo ngjet p\u00ebr arsye se \u00ebndrra \u00ebsht\u00eb shprehje m\u00eb vetjake e nd\u00ebrdijes dhe e p\u00ebrvoj\u00ebs s\u00eb njeriut, ajo shpreh njeriun n\u00eb form\u00ebn e tij m\u00eb t\u00eb plot\u00eb.<\/p>\n

Bota e saj \u00ebsht\u00eb e pakufi dhe e pakufizuar; funksionon mbi parime t\u00eb m\u00ebvet\u00ebsishme, q\u00eb jan\u00eb krejt t\u00eb tjera n\u00eb krahasim me ato t\u00eb bot\u00ebs konkrete, me at\u00eb q\u00eb ngjet n\u00eb veprimin e p\u00ebrditsh\u00ebm t\u00eb njeriut. Si\u00e7 dihet, n\u00eb \u00ebnd\u00ebrr thyhen parimet dhe logjika e p\u00ebrditshm\u00ebris\u00eb; brenda saj ndodhin ngjarje t\u00eb ndryshme (edhe kund\u00ebrshtore); t\u00eb koh\u00ebve e t\u00eb natyrave t\u00eb ndryshme; ato afrohen dhe nj\u00ebsohen \u2013 mes tyre, sikur t\u00eb ishin t\u00eb nj\u00eb vendi dhe t\u00eb nj\u00eb kohe. Pik\u00ebrisht p\u00ebr k\u00ebto ve\u00e7anti t\u00eb \u00ebndrr\u00ebs nj\u00eb varg shkrimtar\u00ebsh i krijuan veprat e tyre dhe i krijojn\u00eb duke u mb\u00ebshtetur n\u00eb k\u00ebt\u00eb bot\u00eb. N\u00eb m\u00ebnyr\u00eb t\u00eb ve\u00e7ant\u00eb p\u00ebr k\u00ebt\u00eb dukuri ndikon rendi dramatik q\u00eb shfaqet n\u00eb \u00ebnd\u00ebrr[7]<\/a>.<\/p>\n

N\u00eb \u00ebnd\u00ebrr njeriu nuk di se \u00e7ka ndodh kur sheh \u00ebnd\u00ebrr, as pse e shohim at\u00eb \u00ebnd\u00ebrr. Thuhet se njer\u00ebzit e par\u00eb nuk e kan\u00eb dalluar gjendjen e \u00ebndrr\u00ebs nga zhgj\u00ebndrra; ata kan\u00eb menduar se \u00ebndrrat jan\u00eb gjendje e t\u00eb qenit zgjuar[8]<\/a>. K\u00ebtij p\u00ebrcaktimi poet\u00ebt i dhan\u00eb nj\u00eb p\u00ebrmas\u00eb edhe m\u00eb t\u00eb thell\u00eb[9]<\/a>. Sipas tyre, n\u00eb rrafshin poetik, \u00e7do zhgj\u00ebnd\u00ebrr \u00ebsht\u00eb \u00ebnd\u00ebrr.<\/p>\n

Paul Groussac thoshte se zgjohemi nga \u00ebndrra pasi kemi p\u00ebrshkuar zonat e hijes, labirintet e \u00ebndrr\u00ebs son\u00eb[10]<\/a>. Sipas Thomas Brown-it, \u00ebndrrat japin nj\u00eb ide t\u00eb ep\u00ebrsis\u00eb s\u00eb shpirtit t\u00eb njeriut, meq\u00eb shpirti \u00ebsht\u00eb i pavarur nga trupi dhe priret t\u00eb luaj\u00eb e t\u00eb \u00ebnd\u00ebrroj\u00eb[11]<\/a> (Petrone do t\u00eb thoshte \u201cshpirti pa trupin loz\u201d), nd\u00ebrsa n\u00eb nj\u00eb sonet t\u00eb Gongora-s thuhet:<\/p>\n

\u00cbndrra, autor shfaqjesh,
\n<\/em>n\u00eb teatrin e saj prej ere
\n<\/em>nganj\u00ebher\u00eb vesh trajta t\u00eb bukura hijesh[12]<\/strong><\/a>.<\/em><\/p>\n

Se bota e \u00ebndrr\u00ebs \u00ebsht\u00eb p\u00ebr shum\u00eb\u00e7ka e r\u00ebnd\u00ebsishme dhe e nd\u00ebrliqshme, e d\u00ebshmon edhe ky mendim i vet\u00eb autorit t\u00eb poezis\u00eb \u201cDuke e harruar nj\u00eb \u00ebnd\u00ebrr\u201d, Jorge Luis Borges-it: \u201c\u00cbndrrat jan\u00eb krijime estetike dhe s\u2019ka dyshim q\u00eb jan\u00eb shprehja estetike m\u00eb e lasht\u00eb[13]<\/a>\u201d.<\/p>\n

N\u00eb \u201cEpin e Gilgameshit\u201d, nd\u00ebr veprat letrare poetike m\u00eb t\u00eb lashtat, e shkruar me shkrimin kuneiform, \u00ebndrra gjasht\u00eb her\u00eb paralajm\u00ebron ose sh\u00ebnjon di\u00e7ka t\u00eb r\u00ebnd\u00ebsishme p\u00ebr zhvillimin e m\u00ebtejsh\u00ebm t\u00eb veprimit t\u00eb asaj q\u00eb ngjet n\u00eb k\u00ebt\u00eb vep\u00ebr[14]<\/a>.<\/p>\n

Shekspiri thoshte se \u00ebndrra \u00ebsht\u00eb gj\u00ebja q\u00eb jam[15]<\/a>; n\u00eb tragjedin\u00eb e tij \u201cHamleti\u201d, princi Hamlet i drejtohet Ofelis\u00eb, po aq dhe vetes dhe tjetrit: Se \u00e7\u2019\u00ebndrra shohim n\u2019at\u00eb gjum\u00eb-vdekje, <\/em>(Akti III, Sken\u00eb I). Edgard Allan Poe-ja ishte nd\u00ebr poet\u00ebt e rrall\u00eb q\u00eb d\u00ebshmoi aft\u00ebsin\u00eb t\u00eb p\u00ebrshkoj\u00eb at\u00eb \u201ctruall\u201d t\u00eb magjish\u00ebm midis reales dhe bot\u00ebs s\u00eb \u00ebndrrave, at\u00eb brez t\u00eb hij\u00ebzuar kufitar, ku p\u00ebrvojat e krijuesit nd\u00ebrlidhen e g\u00ebrshetohen n\u00eb m\u00ebnyr\u00eb t\u00eb \u00e7uditshme me p\u00ebrb\u00ebr\u00ebs t\u00eb t\u00eb dy an\u00ebve t\u00eb mbret\u00ebrive: jet\u00ebs e vdekjes[16]<\/a>. Kjo gj\u00eb p\u00ebrligjet sidomos n\u00eb poezin\u00eb e tij \u201cTok\u00eb – \u00ebnd\u00ebrr\u201d, q\u00eb \u00ebsht\u00eb nj\u00eb pamje e bot\u00ebs s\u00eb \u00ebndrr\u00ebs e kthyer p\u00ebrmbys[17]<\/a>.<\/p>\n

Nj\u00eb nga p\u00ebrb\u00ebr\u00ebsit e qen\u00ebsish\u00ebm t\u00eb kryevepr\u00ebs poetike t\u00eb Zherar d\u00eb Nerval-it \u201cSilvia\u201d \u00ebsht\u00eb nd\u00ebrtimi i saj mbi bot\u00ebn e \u00ebndrr\u00ebs, q\u00eb i jep nj\u00eb p\u00ebrmas\u00eb sa t\u00eb ve\u00e7ant\u00eb aq dhe komplekse[18]<\/a>. Edhe bota e vepr\u00ebs \u201cPrinci i vog\u00ebl\u201d, nj\u00eb vep\u00ebr poetikisht tep\u00ebr e rrall\u00eb, \u00ebsht\u00eb e p\u00ebrftuar kryesisht sipas bot\u00ebs s\u00eb \u00ebndrr\u00ebs. P\u00ebr k\u00ebt\u00eb arsye \u00e7do qasje dhe interpretim q\u00eb i b\u00ebhet k\u00ebsaj vepre, duhet t\u00eb niset nga kjo bot\u00eb. Shembuj t\u00eb till\u00eb t\u00eb thuash se jan\u00eb t\u00eb pafund[19]<\/a>.<\/p>\n

\u00cbndrra dhe kujtimi p\u00ebr t\u00eb<\/strong><\/h3>\n

Borges iu qas dhe e b\u00ebri objekt v\u00ebshtrimi poetik \u00ebndrr\u00ebn (dhe akthin) p\u00ebr arsye se ajo \u00ebsht\u00eb shum\u00eb m\u00eb e nd\u00ebrliqshme sesa mendohet n\u00eb t\u00eb par\u00eb. Kjo nd\u00ebrliq\u00ebsi d\u00ebshmohet nga procesi i \u00ebnd\u00ebrrimit, vet\u00eb \u00ebndrra si dhe rr\u00ebfimi i saj, pra p\u00ebrmes kujtimit, pastaj \u00ebnd\u00ebrruesi p\u00ebrball\u00eb Hyjit[20]<\/a>.<\/p>\n

\u00cbndrra si proces \u00ebsht\u00eb nj\u00eb mister dhe v\u00ebshtir\u00eb i pranon p\u00ebrcaktimet dhe rregullat. N\u00eb qen\u00ebsin\u00eb e vet \u00ebndrra i nj\u00ebson t\u00eb kaluar\u00ebn, t\u00eb tashmen dhe t\u00eb ardhshmen. Pra, ajo ng\u00ebrthen shtresime koh\u00ebsh e dukurish t\u00eb shumta e t\u00eb ndryshme. N\u00eb vepr\u00ebn \u201cAn Experiment with Time\u201d, Dunne thekson dhe nj\u00eb dukuri t\u00eb r\u00ebnd\u00ebsishme t\u00eb \u00ebndrr\u00ebs e t\u00eb natyr\u00ebs s\u00eb\u00a0 saj: \u201c\u00c7do njeriu \u00ebndrra i fal nj\u00eb p\u00ebrjet\u00ebsi t\u00eb vog\u00ebl q\u00eb i lejon t\u00eb shoh\u00eb t\u00eb kaluar\u00ebn dhe t\u00eb ardhmen e tij t\u00eb af\u00ebrt. T\u00ebr\u00eb k\u00ebt\u00eb, \u00ebnd\u00ebrruesi e sheh n\u00eb nj\u00eb \u00e7ast t\u00eb vet\u00ebm ashtu si Zoti q\u00eb sheh nga p\u00ebrjet\u00ebsia e tij e pafundme procesin kozmik[21]<\/a>\u201d. K\u00ebt\u00eb e thot\u00eb vet\u00eb Borges-i: \u201c\u00cbndrra \u00ebsht\u00eb nj\u00ebher\u00ebsh e shum\u00ebfisht\u00eb (shum\u00ebshtresore) dhe e atyp\u00ebratyshme[22]<\/a>\u201d.<\/p>\n

Pa dyshim se ve\u00e7antit\u00eb e k\u00ebtilla t\u00eb shumta t\u00eb \u00ebndrr\u00ebs, pafund\u00ebsia e asaj q\u00eb mund t\u00eb thuhet p\u00ebr t\u00eb, e ka nxitur Borges-in ta b\u00ebj\u00eb \u00ebndrr\u00ebn objekt v\u00ebshtrimi poetik dhe t\u2019i shpreh disa nga k\u00ebto ve\u00e7anti p\u00ebrmes tekstit poetik dhe pamjeve poetike.<\/p>\n

Duke b\u00ebr\u00eb fjal\u00eb p\u00ebr \u00ebndrrat Erich Fromm (Erih From) thoshte: \u201cForcat tona q\u00eb p\u00ebrcaktojn\u00eb \u00ebndrrat tona, jan\u00eb d\u00ebshirat tona irracionale. N\u00eb gjum\u00eb u japim jet\u00eb atyre impulseve, ekzistenc\u00ebn e t\u00eb cilave nuk duam ose nuk guxojm\u00eb ta pranojm\u00eb kur jemi t\u00eb zgjuar [\u2026] Prirjet irracionale, q\u00eb n\u00eb \u00ebnd\u00ebrr shprehen si t\u00eb plot\u00ebsuara, i kan\u00eb rr\u00ebnj\u00ebt te f\u00ebmij\u00ebria jon\u00eb\u2026\u201d[23]<\/a>.<\/p>\n

Bota e \u00ebndrr\u00ebs, shum\u00ebsia e dukurive dhe e vler\u00ebsimeve q\u00eb nxit ajo, dyshimet q\u00eb mbesin edhe pas p\u00ebrgjigjeve t\u00eb ndryshme, d\u00ebshmon se ajo nd\u00ebrlidhet me shum\u00eb \u00e7\u00ebshtjeve t\u00eb jet\u00ebs dhe se ato m\u00ebdyshje n\u00eb nj\u00eb m\u00ebnyr\u00eb ose n\u00eb nj\u00eb tjet\u00ebr ndodhin dhe n\u00eb veprimet e jet\u00ebs s\u00eb njeriut. \u00cbsht\u00eb ajo q\u00eb ka th\u00ebn\u00eb poeti austriak Walter von der Vogelweider, kur e pyet veten \u201cIst es mein Leben getr\u00e4umt oder ist es war?\u201d A \u00ebsht\u00eb e \u00ebnd\u00ebrruar (\u00ebnd\u00ebrr) jeta ime ose ajo \u00ebsht\u00eb nj\u00ebmend\u00ebsi[24]<\/a>\u201d.<\/p>\n

Nj\u00eb dukuri tjet\u00ebr po aq e r\u00ebnd\u00ebsishme q\u00eb ng\u00ebrthen \u00ebndrra dhe ajo q\u00eb ndodh pas saj, ose interpretimeve q\u00eb i b\u00ebhen asaj (nga paraardh\u00ebsit dhe vet\u00eb Frojdi) \u00ebsht\u00eb ndryshimi q\u00eb ngjet midis \u00ebndrr\u00ebs dhe kujtimit t\u00eb saj, p\u00ebrkat\u00ebsisht t\u00eb treguarit t\u00eb saj (pas \u00e7astit t\u00eb \u00ebnd\u00ebrrimit), q\u00eb nuk \u00ebsht\u00eb i vog\u00ebl.\u00a0 Thomas Brown thot\u00eb se \u201c[…] kujtimi p\u00ebr \u00ebndrrat \u00ebsht\u00eb m\u00eb i varf\u00ebr se realiteti i tyre i shk\u00eblqyer[25]<\/a>\u201d.<\/p>\n

\u00cbndrra frym\u00ebzim i vizionit<\/strong><\/h3>\n

Thuhet se poeti \u00ebsht\u00eb mburoja e \u00ebndrr\u00ebs zanafillore, nd\u00ebrsa poezia zgjimi i saj. P\u00ebrmes saj (\u00ebndrr\u00ebs) end\u00ebt nj\u00eb misteri i pafund. \u00cbndrra \u00ebsht\u00eb frym\u00ebzim i vizionit. Vizioni \u00ebsht\u00eb shndritje. Shndritja \u00ebsht\u00eb p\u00ebrmbushje e trajt\u00ebs. S\u2019ka vizion pa shndritje dhe s\u2019ka p\u00ebrmbushje t\u00eb trajt\u00ebs pa frym\u00ebzim. Misioni i poetit dhe i poezis\u00eb q\u00ebndron n\u00eb shndritjen e trajt\u00ebs.<\/p>\n

Pra, poezia \u00ebsht\u00eb thurje e nj\u00ebmend\u00ebsis\u00eb me drit\u00ebn virgj\u00ebrore t\u00eb krijimit, nd\u00ebrsa poeti \u00ebnd\u00ebrrimtari q\u00eb mbjell drit\u00ebn e zanafill\u00ebs..<\/p>\n

Poezia e Borges-it \u201cDuke e harruar nj\u00eb \u00ebnd\u00ebrr\u201d, e nd\u00ebrtuar mbi \u00ebndrr\u00ebn e k\u00ebputur t\u00eb zanafill\u00ebs, \u00ebsht\u00eb, si\u00e7 tham\u00eb, nj\u00ebra prej poezive m\u00eb t\u00eb thella t\u00eb tij. Duke shquar natyr\u00ebn e poetit, autorja spanjolle M. Zambarno, thot\u00eb: \u201c[…] Poezia k\u00ebrkon t\u00eb rifitoj\u00eb \u00ebndrr\u00ebn zanafillore, nga e cila njeriu u zgjua pas r\u00ebnies s\u00eb par\u00eb; k\u00ebrkon \u00ebndrr\u00ebn e pafaj\u00ebsis\u00eb s\u00eb m\u00ebparshme, ajo q\u00eb ishte para pjekuris\u00eb s\u00eb tij. Poezia \u00ebsht\u00eb nj\u00ebsim, pajtim, p\u00ebrqafim q\u00eb shtr\u00ebngon n\u00eb bashkim qenien njer\u00ebzor\u00eb me \u00ebndrr\u00ebn prej s\u00eb cil\u00ebs vjen, duke shlyer hap\u00ebsirat. Metafizika, p\u00ebrkundrazi, \u00ebsht\u00eb largim i p\u00ebrhersh\u00ebm nga \u00ebndrra zanafillore. Filozofi beson q\u00eb vet\u00ebm duke u larguar, e vet\u00ebm duke u zhytur n\u00eb humb\u00ebtir\u00ebn e liris\u00eb dhe vet\u00ebm duke mbetur deri n\u00eb fund vetvetja, do shp\u00ebtoj\u00eb, do jet\u00eb.\u201d[26]<\/a><\/p>\n

Nga vargu i par\u00eb kjo poezi e Borges-it na ballafaqon me misterin e \u00ebndrr\u00ebs. Ajo e p\u00ebrshkon poetin me drit\u00ebn e saj. Nga \u00ebndrra e \u00ebnd\u00ebrruar, poeti nuk kujton asgj\u00eb tjet\u00ebr, pos dyerve t\u00eb shumta q\u00eb e rrethojn\u00eb.<\/p>\n

N\u00eb m\u00ebngjesin e dyshimt\u00eb pash\u00eb nj\u00eb \u00ebnd\u00ebrr.
\n<\/em>Mbaj mend se n\u00eb \u00ebnd\u00ebrr kishte disa dyer<\/em>.<\/p>\n

Drita e vizionit kalon p\u00ebrmes der\u00ebs, por nuk mbyll\u00ebt p\u00ebrmes saj. Drita e saj hap dyer aq sa p\u00ebrhapen edhe rrezet e saja. Misteri hyn p\u00ebrmes der\u00ebs, por nuk mbyll\u00ebt nga asnj\u00eb der\u00eb. Sa i thell\u00eb del v\u00ebzhgimi i M. Buber-it, i cili duke folur p\u00ebr takimin e p\u00ebrsosur q\u00eb k\u00ebrkon heshtja e trajt\u00ebs s\u00eb krijes\u00ebs, heton se si t\u00eb gjitha dyert e saj bashkohen n\u00eb nj\u00eb der\u00eb t\u00eb vetme dhe njeriu nuk di p\u00ebrmes cil\u00ebs ka hyr\u00eb brenda saj: \u201cMund 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, bot\u00ebs \u2018noetike\u2019, t\u00eb vlefshm\u00ebris\u00eb, dhe k\u00ebshtu mund t\u00eb p\u00ebrshkohet tejdukshm\u00ebria e tyre, kuptimi i tyre. Secila nga k\u00ebto sfera mund t\u00eb b\u00ebhet dhe b\u00ebhet e r\u00ebnd\u00ebsishme, apo t\u00eb mbesin dhe t\u00eb pashndritura, 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>.<\/p>\n

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 kushtuara; 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 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[27]<\/a>\u201d.<\/p>\n

N\u00eb \u00e7astin e zgjimin poeti \u00ebsht\u00eb n\u00eb m\u00ebdyshje. P\u00ebrmallimi p\u00ebr \u00ebndrr\u00ebn e thell\u00eb q\u00eb ka e p\u00ebrshkuar shpirtin e tij, nuk e shuan k\u00ebrkimin. \u00cbndrra e tij b\u00ebhet e pakapshme, sidomos nga hija e miteve antike, q\u00eb i thuren \u00ebndrrat e njer\u00ebzimit p\u00ebrmes mitologjis\u00eb aq thell\u00eb, si\u00e7 rr\u00ebfen edhe miti i Tiresias. \u00cbndrra b\u00ebhet edhe m\u00eb e pav\u00ebzhgueshme nga shfaqja e premtimit t\u00eb Abrahamit n\u00ebn qiellin e Urit t\u00eb Kaldes\u00eb, kur Hyji i premton s\u00eb pasardh\u00ebsit e tij, do t\u00eb jen\u00eb pa fund, si yjet e qiellit dhe si r\u00ebra e detit. (krhs Zan<\/em> 15, 1-21) Po ashtu, v\u00ebzhgimet q\u00eb vijn\u00eb nga Spinoza, trullosin mendjen e poetit, mbase ky mendimtar Hyjin e nj\u00ebson m\u00eb natyr\u00ebn, kur tha: \u201cDeus sive natura.\u201d<\/em><\/p>\n

Vizioni i \u00ebndrr\u00ebs s\u00eb poetit b\u00ebhet sa i pakapsh\u00ebm, po aq edhe i p\u00ebrmalluesh\u00ebm; nuk pajtohet q\u00eb \u00ebndrra e tij t\u00eb tretet me zgjimin e m\u00ebngjesit.<\/p>\n

Zgjimi im n\u00eb m\u00ebngjes b\u00ebri t\u00eb shuhet
\n<\/em>ajo p\u00ebrralla intime q\u00eb tani
\n<\/em>\u00ebsht\u00eb m\u00eb e pakapshme se hija
\n<\/em>e Tiresias ose e Urit t\u00eb Kaldes\u00eb
\n<\/em>ose e m\u00ebtimeve t\u00eb Spinoz\u00ebs<\/em>.<\/p>\n

Poeti nuk ndalon vet\u00ebm n\u00eb p\u00ebrbluaje e p\u00ebrimtime filozofike; nuk gjen prehje derisa \u00ebndrra e tij, nuk lart\u00ebsohet n\u00eb gjirin ngush\u00ebllues, ku p\u00ebrmblidhet \u00e7do \u00ebnd\u00ebrr dhe \u00e7do lot i derdhur.<\/p>\n

\u00cbsht\u00eb e njohur q\u00eb nj\u00eb irlandez thoshte
\n<\/em>q\u00eb n\u00eb v\u00ebzhgimet e Hyjit, i cili nuk fle asnj\u00ebher\u00eb,
\n<\/em>\u00e7do \u00ebnd\u00ebrr bashkohet n\u00eb amshim
\n<\/em>\u00e7do kopsht i zbraz\u00ebt dhe \u00e7do lot.<\/em><\/p>\n

Pra, poezia \u00ebsht\u00eb rruga e nj\u00ebsimit me transcendenc\u00ebn. Ajo pret ngadh\u00ebnjimin e dashuris\u00eb. \u201cPoezia \u00ebsht\u00eb ikje dhe k\u00ebrkim, nevoj\u00eb dhe frik\u00eb, \u00ebsht\u00eb vajtje dhe ardhje, \u00ebsht\u00eb thirrje p\u00ebr ikje; \u00ebsht\u00eb ankth pa fund dhe dashuri pa mbarim. Nuk mund t\u00eb p\u00ebrqendrohet mbi zanafill\u00ebn, sepse dashuron bot\u00ebn dhe krijesat e saj dhe nuk gjen prehje derisa ato nuk do t\u00eb nj\u00ebsohen me t\u00eb n\u00eb zanafill\u00eb. Nga kjo rrjedh se poezia \u00ebsht\u00eb dashuri e birit, e t\u00eb dashurit dhe dashuri e v\u00ebllait. Jo vet\u00ebm q\u00eb d\u00ebshiron t\u00eb kthehet n\u00eb soditjen e zanafill\u00ebs, por gjakon q\u00eb t\u00eb kthehet s\u00eb bashku me t\u00eb gjith\u00eb dhe s\u2019mund ta arrij\u00eb k\u00ebt\u00eb, pos n\u00eb saje t\u00eb shoq\u00ebrimit, p\u00ebrmes shtegtar\u00ebve, fytyrat e t\u00eb cil\u00ebve i ka par\u00eb nga af\u00ebr, i ka ndier ofshamat e tyre s\u00eb bashku me t\u00eb vetat, n\u00eb mundimin e udh\u00ebtimit […] Poezia nuk ng\u00ebrthen individualitetin, por bashk\u00ebsin\u00eb. Ajo synon nj\u00ebsimin e gjithmbarsh\u00ebm: ngadh\u00ebnjimin e dashuris\u00eb[28]<\/a>\u201d.<\/p>\n

Vizioni i \u00ebndrr\u00ebs \u00ebsht\u00eb fsheht\u00ebsia e gj\u00ebrave; shfaqet vet\u00ebm p\u00ebrmes dashuris\u00eb. Me ngulmim poeti k\u00ebrkon t\u00eb kap\u00ebrcej\u00eb pragun e vizionit, dhe t\u00eb gjendet n\u00eb vatr\u00ebn q\u00eb shndrite thelbin e fsheht\u00ebsis\u00eb t\u00eb \u00e7do gj\u00ebje:<\/p>\n

Po t\u00eb dija \u00e7ka ishte ajo \u00ebnd\u00ebrr
\n<\/em>q\u00eb \u00ebnd\u00ebrrova ose \u00e7far\u00eb do t\u00eb kem \u00ebnd\u00ebrruar,
\n<\/em>do t\u2019i dija t\u00eb gjitha gj\u00ebrat<\/em>.<\/p>\n

Poezia \u201cDuke e harruar nj\u00eb \u00ebnd\u00ebrr\u201d \u00ebsht\u00eb \u201cshif\u00ebr e transcendenc\u00ebs\u201d. P\u00ebrmes saj poeti k\u00ebrkon t\u00eb q\u00ebndroj\u00eb n\u00eb pragun e vizionit, nga merret drita e trajt\u00ebs. T\u00ebr\u00eb krijesa pret t\u00eb p\u00ebrmbushet me drit\u00ebn e amshuar.<\/p>\n

P\u00ebrmasat poetike t\u00eb tekstit<\/strong><\/h3>\n

P\u00ebrb\u00ebr\u00ebsi kryesor q\u00eb i jep shpirtin dhe pafund\u00ebsin\u00eb kuptimore k\u00ebsaj poezie t\u00eb Borges-it, q\u00eb nxit komunikim t\u00eb pazakonsh\u00ebm dhe nj\u00eb ndikim estetik t\u00eb skajsh\u00ebm \u00ebsht\u00eb teksti i saj. Pik\u00ebrisht kjo poezi e p\u00ebrligj at\u00eb mendimin e njohur t\u00eb studiuesit t\u00eb shquar rus, Jurij. M. Lotman, i cili thoshte: \u00a0\u201cMe siguri mund t\u00eb thuhet se midis gjith\u00eb asaj q\u00eb ka krijuar dora e njeriut teksti artistik n\u00eb mas\u00ebn m\u00eb t\u00eb lart\u00eb ka ato cil\u00ebsi, t\u00eb cilat kibernetistin e nxisin t\u00eb merret me indin e gjall\u00eb[29]<\/a>\u201d.<\/p>\n

Ve\u00e7antia e par\u00eb q\u00eb e cil\u00ebson tekstin e k\u00ebsaj poezie t\u00eb Borges-it \u00ebsht\u00eb ngjesh\u00ebsia apo dend\u00ebsia e tekstit. Autori ka hequr nga teksti \u00e7do gj\u00eb t\u00eb tep\u00ebrt; ka l\u00ebn\u00eb vet\u00ebm at\u00eb tekst q\u00eb mjafton t\u00eb kap\u00ebn \u00e7\u00ebshtjet dhe kuptimet kryesore, q\u00eb shkaktojn\u00eb pastaj deg\u00ebzime t\u00eb pafundme. P\u00ebr k\u00ebt\u00eb do t\u00eb bindemi n\u00ebse synojm\u00eb t\u00eb heqim\u00a0 qoft\u00eb edhe nj\u00eb varg madje edhe nj\u00eb fjal\u00eb dhe m\u00eb nuk e kemi poezin\u00eb p\u00ebrkat\u00ebse. Pra, poezia \u201cDuke e harruar nj\u00eb \u00ebnd\u00ebrr\u201d ka nj\u00eb tekst skajshm\u00ebrisht t\u00eb kursyer dhe t\u00eb menduar mir\u00ebfilli.<\/p>\n

Shum\u00ebkuptim\u00ebsia e tekstit fillon n\u00eb pjes\u00ebn e par\u00eb t\u00eb vargut t\u00eb par\u00eb: N\u00eb m\u00ebngjesin e dyshimt\u00eb<\/em>, me \u00e7ka dyshimi parash\u00ebnjon qen\u00ebsin\u00eb q\u00eb e p\u00ebrshkon gjith\u00eb krijimin. Si mund t\u00eb jet\u00eb m\u00ebngjesi i dyshimt\u00eb dhe p\u00ebr \u00e7ka sh\u00ebrben ky m\u00ebngjes i dyshimt\u00eb? Natyrisht, n\u00eb tekstin poetik \u00ebsht\u00eb e mundur, madje nj\u00eb m\u00ebnyr\u00eb e k\u00ebtill\u00eb e shqiptimit parap\u00eblqehet. Pik\u00ebrisht n\u00eb k\u00ebt\u00eb m\u00ebdyshje t\u00eb m\u00ebngjesit, z\u00ebn\u00eb fill m\u00ebdyshjet e tjera, po dhe shprehjet e tjera figurative q\u00eb i japin shpirt\u00ebsin\u00eb e poezis\u00eb si t\u00ebr\u00ebsi. Shprehja tjet\u00ebr, sa e ve\u00e7ant\u00eb, aq dhe kuptimisht e pafund, \u00ebsht\u00eb p\u00ebrralla intime […] \/ m\u00eb e pakapshme se hija \/ e Tiresias ose e Urit t\u00eb Kaldes\u00eb,<\/em> ku shum\u00ebsia kuptimore deg\u00ebzohet,\u00a0 n\u00eb dy rrafshe kryesore: n\u00eb at\u00eb poetik dhe n\u00eb at\u00eb teologjik e mitik. N\u00eb rrafshin e par\u00eb teksti t\u00eb v\u00eb para nj\u00eb pafund\u00ebsi dyshimesh (vazhdon dyshimi nga vargu i par\u00eb): Cila \u00ebsht\u00eb p\u00ebrralla intime e njeriut? Nj\u00ebmend\u00ebsia? \u00cbndrra? Synimi? D\u00ebshira? E kaluara? E Ardhmja? Ose t\u00eb gjitha s\u00eb bashku?<\/p>\n

Vargu tejet i rrall\u00eb: Hyjit, i cili nuk fle asnj\u00ebher\u00eb<\/em>, nd\u00ebrlidhet ngusht\u00eb me vet\u00eb aktin e \u00ebnd\u00ebrrimit, t\u00eb \u00ebndrr\u00ebs. N\u00eb rrethana t\u00eb r\u00ebndomta nuk thuhet se Hyji nuk fle (r\u00ebndom thuhet \u00ebsht\u00eb gjithnj\u00eb i zgjuar, roje e p\u00ebrhershme etj.), po k\u00ebtu nj\u00ebsohet mir\u00ebfilli me \u00ebndrr\u00ebn dhe me harrimin e saj. Kjo \u00ebsht\u00eb n\u00eb lidhje t\u00eb ngusht\u00eb me vargun tjet\u00ebr: \u00e7do \u00ebnd\u00ebrr bashkohet n\u00eb amshim<\/em>, q\u00eb i p\u00ebrket Hyjit t\u00eb gjith\u00ebpushtetsh\u00ebm dhe t\u00eb gjith\u00ebkohsh\u00ebm.<\/p>\n

Edhe vargu: Vijon dyshimi dhe hij\u00ebsimi rritet<\/em> d\u00ebshmon p\u00ebr vazhdim\u00ebsin\u00eb e rrafshit t\u00eb lart\u00eb t\u00eb t\u00eb shprehurit poetik: nd\u00ebrlidhet me dyshimin t\u00eb shfaqur n\u00eb vargun e par\u00eb dhe n\u00eb vijim, po k\u00ebtu pos dyshimit kemi dhe hij\u00ebsimi; t\u00eb fsheht\u00ebn, t\u00eb path\u00ebnshmen; at\u00eb q\u00eb secili lexues, n\u00eb m\u00ebnyr\u00eb t\u00eb m\u00ebvet\u00ebsishme, e imagjinon. Pra, edhe dyshimi, edhe hij\u00ebsimi shkojn\u00eb e rriten sa m\u00eb shum\u00eb q\u00eb i afrohem fundit t\u00eb tekstit, po jo dhe fundit t\u00eb mendimeve q\u00eb n\u00ebnkuptohen dhe nxiten nga teksti.<\/p>\n

Edhe fundi i poezis\u00eb, q\u00eb n\u00eb v\u00ebshtrim t\u00eb par\u00eb duket i qart\u00eb, d\u00ebshmon p\u00ebr vijim\u00ebsin\u00eb e dyshimit q\u00eb nis me pjes\u00ebn e par\u00eb t\u00eb vargut t\u00eb fillimit: Po t\u00eb dija \u00e7ka ishte ajo \u00ebnd\u00ebrr<\/em> dhe […] \u00e7far\u00eb do t\u00eb kem \u00ebnd\u00ebrruar, \/ do t\u2019i dija t\u00eb gjitha gj\u00ebrat.<\/em><\/p>\n

Nga k\u00ebto vargje lind pyetja: \u00e7ka di njeriu? Pse \u00ebsht\u00eb dija e tij e kufizuar? Mos kjo t\u00eb shpie vetvetiu tek ideja se vet\u00ebm Hyji \u00ebsht\u00eb i gjith\u00ebdijsh\u00ebm? Ose sa shum\u00eb i mbetet njeriu t\u00eb m\u00ebsoj\u00eb p\u00ebr qenien dhe ekzistenc\u00ebn e vet?<\/p>\n

Edhe fundi i tekstit t\u00eb k\u00ebsaj poezie e p\u00ebrligj at\u00eb q\u00eb tham\u00eb n\u00eb fillim: tekstet i saj \u00ebsht\u00eb nga m\u00eb t\u00eb hapurit q\u00eb \u00ebsht\u00eb p\u00ebrftuar nga Borges-i po dhe nga poet\u00eb t\u00eb tjer\u00eb.<\/p>\n

Dhjetor 2021<\/em><\/p>\n

Jorge Luis Borges<\/a><\/strong><\/p>\n

DUKE E HARRUAR NJ\u00cb \u00cbND\u00cbRR<\/strong><\/p>\n

N\u00eb m\u00ebngjesin e dyshimt\u00eb pash\u00eb nj\u00eb \u00ebnd\u00ebrr.
\nMbaj mend se n\u00eb \u00ebnd\u00ebrr kishte disa dyer.
\nPjesa tjet\u00ebr m\u00eb treti. Zgjimi im
\nn\u00eb m\u00ebngjes b\u00ebri t\u00eb shuhet
\najo p\u00ebrralla intime q\u00eb tani
\n\u00ebsht\u00eb m\u00eb e pakapshme se hija
\ne Tiresias ose e Urit t\u00eb Kaldes\u00eb
\nose e m\u00ebtimeve t\u00eb Spinoz\u00ebs.
\nE kalova jet\u00ebn duke p\u00ebrimtuar
\ndogmat me t\u00eb cilat p\u00ebrballeshin filozof\u00ebt.
\n\u00cbsht\u00eb e njohur q\u00eb nj\u00eb irlandez thoshte
\nq\u00eb n\u00eb v\u00ebmendjet e Hyjit, i cili nuk fle asnj\u00ebher\u00eb,
\n\u00e7do \u00ebnd\u00ebrr bashkohet n\u00eb amshim
\n\u00e7do kopsht i zbraz\u00ebt dhe \u00e7do lot.
\nVijon dyshimi dhe hij\u00ebsimi rritet.
\nPo t\u00eb dija \u00e7ka ishte ajo \u00ebnd\u00ebrr
\nq\u00eb \u00ebnd\u00ebrrova ose \u00e7far\u00eb do t\u00eb kem \u00ebnd\u00ebrruar,
\ndo t\u2019i dija t\u00eb gjitha gj\u00ebrat.<\/p>\n

P\u00ebrkthyen nga italishtja (krahasuar dhe me origjinalin spanjisht)
\n<\/em>Don Robert Kola
\n<\/strong>Anton Nik\u00eb Berisha<\/strong><\/p>\n

\n

[1]<\/a> Jorge Luis Borges, Ligj\u00ebrata,<\/em>. P\u00ebrktheu nga fr\u00ebngjishtja Feride Papleka, Tiran\u00eb 2013, f. 42.<\/p>\n

[2]<\/a> Ernesto Sabato, Para fundit. Ese.<\/em> P\u00ebrktheu nga origjinali spanjisht Orjela Stafasani. OM, Prishtin\u00eb 2018, f. 45.<\/p>\n

[3]<\/a> Ky punim i p\u00ebrbashk\u00ebt lindi me nism\u00ebn e don Robertit. Ai m\u00eb nisi n\u00eb italisht poezin\u00eb e Jorge Luis Borges \u201cDuke e harruar nj\u00eb \u00ebnd\u00ebrr\u201d si nj\u00eb krijes\u00eb e ve\u00e7ant\u00eb q\u00eb duhet ta lexoja. Pas nj\u00eb p\u00ebrimtimi t\u00eb ngadalsh\u00ebm e v\u00ebrejta se nj\u00ebmend poezia ishte me vler\u00eb dhe i thash\u00eb ta p\u00ebrkthente. Ai e b\u00ebri k\u00ebt\u00eb pun\u00eb. P\u00ebrkthimin e rishikova n\u00eb disa pik\u00eb. Kur don Roberti m\u00eb foli p\u00ebr disa figura mitike dhe biblike t\u00eb tekstit te poezis\u00eb n\u00eb shqyrtim, i thash\u00eb t\u2019i qite n\u00eb let\u00ebr, t\u00eb cil\u00ebn pun\u00eb ai e b\u00ebri me shum\u00eb p\u00ebrkushtim. Pastaj tekstit t\u00eb tij ia shtova ato pjes\u00eb q\u00eb ndri\u00e7ojn\u00eb ve\u00e7antit\u00eb dhe vler\u00ebn e nj\u00eb teksti letrar poetik t\u00eb interpretuar. Me nj\u00eb fjal\u00eb, \u00ebsht\u00eb nj\u00eb punim mir\u00ebfilli i p\u00ebrbashk\u00ebt.<\/p>\n

[4]<\/a> Thuhet se edhe kafsh\u00ebt \u00ebnd\u00ebrrojn\u00eb. Shih Jorge Luis Borges, Ligj\u00ebrata,<\/em> vep. e p\u00ebrm., f. 37.<\/p>\n

[5]<\/a> Jorge Luis Borges, po aty, f. 141.<\/p>\n

[6]<\/a> Shih punimin tim Hyrje n\u00eb poetik\u00ebn e p\u00ebrrall\u00ebs<\/em>. N\u00eb \u00c7\u00ebshtje t\u00eb let\u00ebrsis\u00eb gojore.<\/em> Rilindja, Prishtin\u00eb 1982, f. 41 \u2013 101; Shih pjes\u00ebn \u201cP\u00ebrralla, miti, \u00ebndrra\u201d , f. 56 \u2013 62.<\/p>\n

[7]<\/a> Jorge Luis Borges, Ligj\u00ebrata,<\/em> vep. e p\u00ebrm., f. 37.<\/p>\n

[8]<\/a> Jorge Luis Borges, po aty, f. 30.<\/p>\n

[9]<\/a> Jorge Luis Borges, po aty, f. 31.<\/p>\n

[10]<\/a> Shih Jorge Luis Borges, po aty, f. 27.<\/p>\n

[11]<\/a> Jorge Luis Borges, po aty, f. 35.<\/p>\n

[12]<\/a> Jorge Luis Borges, po aty, f. 35.<\/p>\n

[13]<\/a> Jorge Luis Borges, po aty, f. 42.<\/p>\n

[14]<\/a> Epi i Gilgameshit<\/em>. P\u00ebrktheu nga gjermanishtja dhe e plot\u00ebsoi me sh\u00ebnime Anton Nik\u00eb Berisha, Rilindja, Prishtin\u00eb 1984; Botimi i dyt\u00eb \u201cNaim Frash\u00ebri\u201d, Tiran\u00eb 1990; i tret\u00eb i rishikuar \u201cArgeta \u2013 LMG\u201d, Tiran\u00eb 2008.<\/p>\n

[15]<\/a> Jorge Luis Borges, Ligj\u00ebrata,<\/em> vep. e p\u00ebrm., f. 29.<\/p>\n

[16]<\/a> Shih Edgar Allan Poe, Poezi dhe esse.<\/em> P\u00ebrktheu nga origjinali Dritan Thomollari. Plejada, Tiran\u00eb 2004, f. 20.<\/p>\n

[17]<\/a> Edgar Allan Poe, Poezi dhe esse.<\/em> P\u00ebrktheu nga origjinali Dritan Thomollari. Plejada, Tiran\u00eb 2004, f. 20<\/p>\n

[18]<\/a> Shih Zherar d\u00eb Nervali, Silvia.<\/em> Shqip\u00ebroi nga fr\u00ebngjishtja Beatri\u00e7e Balli\u00e7i. Me nj\u00eb parath\u00ebnie nga Anton Nik\u00eb Berisha. Sht\u00ebpia botuese Faik Konica, Prishtin\u00eb 2019.<\/p>\n

[19]<\/a> Nj\u00eb shembull nga poezia arb\u00ebreshe: N\u00eb poezin\u00eb \u201cLa vida es sue\u00f1o\u201d (Jeta \u00ebsht\u00eb nj\u00eb \u00ebnd\u00ebrr) poeti arb\u00ebresh, Dushko Vetmo, p\u00ebr t\u00eb dep\u00ebrtuar sa m\u00eb thell\u00eb n\u00eb shpirtin e vajz\u00ebs, e p\u00ebrdor \u00ebndrr\u00ebn, p\u00ebr arsye se n\u00ebp\u00ebrmjet saj shprehen n\u00eb m\u00ebnyr\u00eb t\u00eb thell\u00eb e t\u00eb natyrshme ve\u00e7antit\u00eb dhe nd\u00ebrliq\u00ebsia e fsheht\u00ebsive t\u00eb dashuris\u00eb dhe ndjenj\u00ebsia e pazakonshme. K\u00ebshtu, n\u00ebnteksti poetik, simbolika dhe metaforika, b\u00ebhen pjes\u00eb e qen\u00ebsishme e krijimit poetik.<\/p>\n

\u00cbnd\u00ebrroi vasha nj\u00eb m\u00ebngjes
\n<\/em>se m\u00eb ish flutur e bardh\u00eb
\n<\/em>q\u00eb mbi lule fluturonte
\n<\/em>duke ndukur nektar t\u00eb \u00ebmb\u00ebl.<\/em><\/p>\n

(La vida es sue\u00f1o<\/strong>)<\/h6>\n
Midis realitetit t\u00eb \u00ebndrr\u00ebs dhe realitetit konkret, vasha m\u00ebdyshet se cila \u00ebsht\u00eb dhe \u00e7far\u00eb \u00ebsht\u00eb: Vash\u00eb e d\u00eblir\u00eb ose flutur e bardh\u00eb? Kjo metafor\u00eb shpreh, para s\u00eb gjithash, trazimin e vash\u00ebs s\u00eb dashuruar; bot\u00ebn e saj t\u00eb pasur shpirt\u00ebror dhe p\u00ebrfytyrimet e pazakonshme, q\u00eb p\u00ebrligjin m\u00ebnyrat e ndryshme p\u00ebr t\u00eb p\u00ebrmbushur d\u00ebshirat dhe gjakimet e epshit; provon madh\u00ebshtin\u00eb e artit t\u00eb fjal\u00ebs, t\u00eb poezis\u00eb, p\u00ebr t\u00eb zbuluar t\u00eb ve\u00e7ant\u00ebn shpirt\u00ebrore si dhe t\u00eb dukurive dhe p\u00ebr t\u00eb v\u00ebn\u00eb komunikim m\u00eb thell\u00ebsor me to.<\/h6>\n
Tani rri e mjera vash\u00eb<\/strong><\/h5>\n

dhe k\u00ebshillohet me vet\u00ebhen\u00eb:
\n<\/em>Jam un\u00eb vasha e d\u00eblir\u00eb
\n<\/em>dhe \u00ebnd\u00ebrroj se po jam flutur
\n<\/em>apo jam e bardha flutur
\n<\/em>dhe \u00ebnd\u00ebrroj se po jam vash\u00eb?
\n<\/em>(La vida es sue\u00f1o)<\/p>\n

N\u00eb baz\u00eb t\u00eb dh\u00ebn\u00ebs s\u00eb Erich Fromm k\u00ebt\u00eb metafor\u00eb e p\u00ebrdor nj\u00eb poet kinez. Duke folur p\u00ebr cil\u00ebsit\u00eb e pazakonshme dhe t\u00eb \u00e7uditshme t\u00eb \u00ebndrrave dhe m\u00ebdyshjet q\u00eb l\u00ebn\u00eb ato te njeriu, ai shkruan: \u201cK\u00ebt\u00eb dyshim nj\u00eb poet kinez e ka shprehur sakt\u00eb: \u2018Mbr\u00ebm\u00eb nat\u00ebn pash\u00eb \u00ebnd\u00ebrr sikur qesh\u00eb flutur dhe tani nuk e di a jam njeriu q\u00eb \u00ebnd\u00ebrroi sikur qe flutur, apo flutura \u00ebnd\u00ebrron se \u00ebsht\u00eb njeri.\u201d (Shih E. Fromm, Gjuha e harruar<\/em>. P\u00ebrkthyer nga Kujtim Ymeri. Dituria, Tiran\u00eb 1998, f. 6.<\/p>\n

Shih m\u00eb gjer\u00ebsisht n\u00eb studimin tim Sull\u2019opera Letteraria di Dushko Vetmo. Studio. Mbi vepr\u00ebn letrare t\u00eb Dushko Vetmos. Studim. <\/em>Universit\u00e0 della Calabria. Dipartimento di Linguistica, Sezione di Albanologia. Fondazione Universitaria \u201cFrancesco Solano\u201d, Rende (Italia) 2009, f. 18 \u2013 19.<\/p>\n

[20]<\/a> Sipas Boecit krahas atij q\u00eb \u00ebnd\u00ebrron \u00ebsht\u00eb edhe Hyji, i cili i sheh t\u00eb gjitha gj\u00ebrat n\u00eb nj\u00eb \u00e7ast t\u00eb p\u00ebrjetsh\u00ebm, pra p\u00ebrfshin historin\u00eb universale. Shih Jorge Luis Borges, Ligj\u00ebrata,<\/em> vep. e p\u00ebrm., f. 28.<\/p>\n

[21]<\/a> Shih Jorge Luis Borges, po aty, f. 29.<\/p>\n

[22]<\/a> Jorge Luis Borges, po aty, f. 29.<\/p>\n

[23]<\/a> Shih Eich Fromm, Gjuha e harruar<\/em>. P\u00ebrkthyer nga Kujtim Ymeri. Dituria, Tiran\u00eb 1998, f. 35.<\/p>\n

[24]<\/a> Jorge Luis Borges, Ligj\u00ebrata,<\/em> vep. e p\u00ebrm., f. 31.<\/p>\n

[25]<\/a> Jorge Luis Borges, po aty, f. 28.<\/p>\n

[26]<\/a> M. Zambrano, Filosofia e poesia<\/em>, Edizioni Pendragon, Bologna 2018, f. 109.<\/p>\n

[27]<\/a> M. Buber, Il principio dialogico e altri saggi<\/em>, San Paolo, Milano 1993, f. 132t.<\/p>\n

[28]<\/a> M. Zambrano, Filosofia e poesia<\/em>, vep. e p\u00ebrm., f. 118.<\/p>\n

[29]<\/a> J. M. Lotman, Struktura umetni\u010dkog teksta.<\/em> Nolit, Beograd 1976,<\/em> f. 384.<\/p>\n","protected":false},"excerpt":{"rendered":"

Don Robert Kola & Anton Nik\u00eb Berisha \u201c\u00cbndrrat jan\u00eb krijime estetike dhe s\u2019ka dyshim q\u00eb jan\u00eb shprehja estetike m\u00eb e lasht\u00eb[1]\u201d. JORGE LUIS BORGES * \u201cP\u00ebr nj\u00eb \u00ebnd\u00ebrr mund t\u00eb thuhet gjith\u00e7ka, p\u00ebrve\u00e7 se \u00ebsht\u00eb nj\u00eb g\u00ebnjesht\u00ebr[2]\u201d. ERNESTO SABATO Nj\u00eb tekst kuptimisht i pafund Poezia e Jorge Luis Borgesit me titull \u201cDuke e harruar nj\u00eb […]<\/p>\n","protected":false},"author":1,"featured_media":61269,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[8,10],"tags":[],"class_list":["post-74661","post","type-post","status-publish","format-standard","has-post-thumbnail","category-letersi","category-poezi"],"yoast_head":"\n\u00cbNDRRA SI SHUM\u00cbSI DHE FSHEHT\u00cbSI KUPTIMORE DHE SI VIZION - 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\/endrra-si-shumesi-dhe-fshehtesi-kuptimore-dhe-si-vizion\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"\u00cbNDRRA SI SHUM\u00cbSI DHE FSHEHT\u00cbSI KUPTIMORE DHE SI VIZION - FJALA e LIR\u00cb\" \/>\n<meta property=\"og:description\" content=\"Don Robert Kola & Anton Nik\u00eb Berisha \u201c\u00cbndrrat jan\u00eb krijime estetike dhe s\u2019ka dyshim q\u00eb jan\u00eb shprehja estetike m\u00eb e lasht\u00eb[1]\u201d. 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