{"id":910,"date":"2016-03-14T23:23:47","date_gmt":"2016-03-14T22:23:47","guid":{"rendered":"http:\/\/www.fjala.info\/?p=910"},"modified":"2021-03-08T05:34:09","modified_gmt":"2021-03-08T04:34:09","slug":"pese-menyra-per-mos-ekzistimin-e-zotit","status":"publish","type":"post","link":"https:\/\/jehonashqiptare.al\/fjala\/pese-menyra-per-mos-ekzistimin-e-zotit\/","title":{"rendered":"Pes\u00eb m\u00ebnyra p\u00ebr mos ekzistimin e Zotit"},"content":{"rendered":"

\"\" Zoti nuk ka vdekur, sepse nuk ka jetuar kurr\u00eb<\/strong><\/em><\/p>\n

Ilir Muharremi<\/strong><\/p>\n

N\u00eb antik\u00eb njer\u00ebzit mendonin p\u00ebr Zotat se b\u00ebnin nj\u00eb jet\u00eb jo shum\u00eb t\u00eb ndryshme nga njer\u00ebzit (Poezia epike e Homerit q\u00eb u projektua n\u00eb sken\u00ebn kozmike t\u00eb malit t\u00eb Olimpit), Zot\u00ebt mund t\u2019i d\u00ebnojn\u00eb njer\u00ebzit p\u00ebr mosp\u00ebrmbajtjen e tyre dhe mosn\u00ebnshtrimin e tyre t\u00eb cil\u00ebn grek\u00ebt e quanin hubris. As at\u00ebher\u00eb per\u00ebndit\u00eb nuk kishin moral, por shprehnin forc\u00ebn dhe ngulnin frik\u00ebn. Kjo qe n\u00eb vet\u00eb iden\u00eb e njeriut e jo t\u00eb Zotit. Gjithmon\u00eb njeriu k\u00ebnaq nj\u00eb forc\u00eb m\u00eb t\u00eb madhe. K\u00ebtu qe miti p\u00ebr Zotin, mit jo i vjetruar edhe tash. \u201cZoti \u00ebsht\u00eb n\u00eb \u00e7do gj\u00eb\u201d, kjo qe ideja baz\u00eb e stoik\u00ebve. Mendimi se Zoti \u00ebsht\u00eb, zjarr, forc\u00eb, natyr\u00eb… nxjerr\u00eb mendimin se thelbi \u00ebsht\u00eb Zoti, pastaj vjen arsyeja. K\u00ebtu ndodhi nj\u00eb p\u00ebrzierje nd\u00ebrmjet absolutes materiale dhe ides\u00eb (pra prezenc\u00ebs s\u00eb zoti n\u00eb materien), gj\u00eb q\u00eb \u00ebsht\u00eb gabim. Pastaj lindi feja si rrug\u00eb drejt\u00eb pavdekshm\u00ebris\u00eb. Sa mund ta njeh njeriu Zotin? A e njeh shqisa ose shpirti? Asnj\u00ebher\u00eb kjo s\u2019mund t\u00eb jet\u00eb q\u00ebllim n\u00eb vetvete. Shqisa dhe shpirti nj\u00ebjt\u00eb si te Zarathustra duan t\u00eb na bindin q\u00eb Zoti \u00ebsht\u00eb fillimi dhe fundi, q\u00ebllimi i \u00e7do gj\u00ebje. \u201cE till\u00eb \u00ebsht\u00eb mendjemadh\u00ebsia e tyre\u201d, shkruan Nietzsche.<\/p>\n

Zoti, shqisat dhe shpirti jan\u00eb vet\u00ebm instrumente dhe vegla, ngaq\u00eb mbrapa tyre gjithnj\u00eb rri vetvetja. Vetvetja gjithnj\u00eb qe n\u00eb p\u00ebrgjim m\u00eb kot Zoti lart\u00ebsohet n\u00eb ide, por ka t\u00eb till\u00eb q\u00eb e shesin vetveten p\u00ebr Zotin. Nietzsche-ja vetveten p\u00ebrpiqet ta tejkaloj me klithm\u00ebn m\u00eb t\u00eb madhe q\u00eb i b\u00ebri mbinjeriut. Vet\u00eb e tha: \u201cNjeriu \u00ebsht\u00eb di\u00e7ka q\u00eb duhet tejkaluar\u201d. K\u00ebtu ai na m\u00ebson mbinjeriun, ndon\u00ebse vetveten e prezanton si mbinjeriu. Por, sa mund t\u00eb jet\u00eb sovran vetvetja ndaj Zotit, shpirtit dhe shqisave? I t\u00ebr\u00eb trupi bashk\u00ebvepron dhe nga n\u00ebn\u00e7mimi i madh q\u00eb i b\u00ebn\u00eb vetvetes ai ul\u00ebrin\u00eb p\u00ebr nj\u00eb Zot t\u00eb panjohur q\u00eb u shpik nga vet\u00eb ky njeri. Zoti u shpik nga frika, urrehet prap\u00eb nga frika, frika ndjek pas Zotin, n\u00ebse njeriu e k\u00ebrkon po e supozoj e takon Zotin, ai k\u00ebrkon t\u00eb barazohet me t\u00eb, pastaj njeriu k\u00ebtu shpall mbret\u00ebrin\u00eb. Njeriu n\u00eb tok\u00eb shpall\u00eb mbret\u00ebrin\u00eb e vdekshme duke shpresuar te Zoti mbret\u00ebrin\u00eb e p\u00ebrjetshme. Frika e obligon njeriun t\u00eb komunikoj me Zotin, por n\u00eb vend se ta urrej p\u00ebr shpallje t\u00eb frik\u00ebs, njeriu e nd\u00ebrgjegj\u00ebson. Subjekti i Zotit \u00ebsht\u00eb frika, kurse objekti truri dhe trupi.<\/p>\n

Si mund t\u00eb vritet Zoti kurr\u00eb asgj\u00eb nuk dihet n\u00eb holl\u00ebsi p\u00ebr t\u00eb. P\u00ebrse njeriu t\u00eb besoj n\u00eb Zot kur ka di\u00e7ka m\u00eb t\u00eb lart\u00eb se ai? Ajo \u00ebsht\u00eb drejt\u00ebsia. N\u00eb em\u00ebr t\u00eb saj vritet dhe gjykohet, andaj a duhet t\u00eb jet\u00eb nj\u00eb Zot p\u00ebr k\u00ebt\u00eb? \u00c7far\u00eb do t\u00eb thot\u00eb t\u00eb jesh Zot? T\u00eb refuzosh \u00e7do t\u00eb drejt\u00eb tjet\u00ebr, ose \u00e7do ligj p\u00ebr ve\u00e7 t\u00ebndit. \u201cN\u00eb em\u00ebr t\u00eb drejt\u00ebsis\u00eb mohohet Zoti\u201d, shkruan Kamy. Drejt\u00ebsia nuk mund t\u00eb kuptohet pa iden\u00eb p\u00ebr Zotin. \u201cAt\u00ebher\u00eb a jemi n\u00eb absurditet\u201d, pyet Kamy. Zoti \u00ebsht\u00eb absurditeti ma i madh n\u00eb iden\u00eb e njeriut, k\u00ebtij absurditeti Nietzsche-ja i qaset n\u00eb krye. A mund ta hedh posht\u00eb \u00e7do ide p\u00ebr Zotin? \u00cbsht\u00eb labirint pa dalje, Stirner qesh n\u00eb k\u00ebt\u00eb pashtegdalje, Nietzsche-ja i v\u00ebrsulet barrierave, kurse Kamy e refuzon n\u00eb vetvete dhe ndjen\u00eb lodhje ndaj tij. Mjaft\u00eb m\u00eb me g\u00ebnjeshtra t\u00eb kultit t\u00eb p\u00ebrjet\u00ebsis\u00eb. \u201cI v\u00ebrtet\u00eb \u00ebsht\u00eb vet\u00ebm uniku\u201d, p\u00ebshp\u00ebrit Kamy, nga momenti kur njeriu e gjykon Zotin n\u00eb aspektin moral, ai e vret n\u00eb vetvete, n\u00eb fakt ai gjithnj\u00eb merret me nj\u00eb kufom\u00eb e cila bujsh\u00ebm u ringjall\u00eb me tendence t\u00eb frik\u00ebs p\u00ebr drejt\u00ebsin\u00eb dhe shpres\u00ebn p\u00ebr p\u00ebrjet\u00ebsin\u00eb (lodhje nga g\u00ebnjeshtra dhe asgj\u00eb rreth k\u00ebtij kuptimi). Foshnja lind n\u00eb pamendim p\u00ebr t\u00eb, ideja p\u00ebr t\u00eb krijohet gjat\u00eb jet\u00ebs p\u00ebr ta mbajt n\u00ebn fre lirin\u00eb e njeriut.<\/p>\n

Thoma Akuini p\u00ebrpiqet t\u00eb aprovoj ekzistenc\u00ebn e Zotit nga \u201cargumenti\u201d q\u00eb del nga l\u00ebvizja. \u201cDihet se ajo, q\u00eb l\u00ebviz, shtyhet nga di\u00e7ka tjet\u00ebr drejt asaj ku \u00ebsht\u00eb shtyr\u00eb\u201d, shkruan Akuini. Natyrisht, sepse l\u00ebvizja \u00ebsht\u00eb kalimi i di\u00e7kaje nga nj\u00eb fuqi p\u00ebr tu konkretizuar n\u00eb l\u00ebvizje. Nxit\u00ebsi i dyt\u00eb l\u00ebviz\u00eb nga nxit\u00ebsi i par\u00eb, dhe \u00e7do nj\u00ebri sipas Akuinit duhet ta kuptoj se shtyhet nga Zoti. Ai nuk e konkretizon sakt\u00ebsisht (argumentin e nxit\u00ebsit t\u00eb par\u00eb, bile me em\u00ebrtim, ose grimc\u00eb apo \u00e7far\u00ebdo forme), por e nis\u00eb nga mesi dhe v\u00ebrehet se Zoti \u00ebsht\u00eb i ngulitur thell\u00eb dikund pafund\u00ebsisht n\u00eb mendimin e tij. At\u00ebher\u00eb, edhe Zoti vihet n\u00eb l\u00ebvizje nga nj\u00eb Zot tjet\u00ebr. N\u00ebse Zoti \u00ebsht\u00eb absolut dhe l\u00ebviz\u00eb nga vetvetja, edhe njeriu \u00ebsht\u00eb brenda k\u00ebtij absolutizmi, ose q\u00ebndron jasht\u00eb k\u00ebsaj, dhe nuk ka fare lidhje me t\u00eb. Kund\u00ebr sulmet ateiste (t\u00eb krijuara m\u00eb her\u00ebt dhe tash), jan\u00eb kryengritje religjioze, ato qen\u00eb t\u00eb nevojshme si ila\u00e7 p\u00ebr kurimin e s\u00ebmundjes (sikurse nj\u00eb antibiotik\u00eb q\u00eb vret bakterin n\u00eb trup.) M\u00ebnyr\u00ebn e dyt\u00eb e t\u00eb v\u00ebrtetuarit t\u00eb Zotit ky filozof e nis\u00eb me shkakun veprues. \u201cPo t\u00eb heqim shkakun, heqim edhe pasoj\u00ebn\u201d, shkruan ai.<\/p>\n

N\u00ebse nuk gjejm\u00eb shkakun e par\u00eb, at\u00ebher\u00eb nuk do ta gjejm\u00eb as at\u00eb t\u00eb fundit, at\u00ebher\u00eb si mund ta pranojm\u00eb shkakun e par\u00eb t\u00eb cilit \u00e7do kush ia jep emrin Zot? Shkaqet vepruese vazhdojn\u00eb pafund\u00ebsisht pavar\u00ebsisht a gjejm\u00eb t\u00eb parin p\u00ebr at\u00eb t\u00eb fundit, por kjo nuk do t\u00eb thot\u00eb se vepruesi i par\u00eb \u00ebsht\u00eb Zoti. E para gjithnj\u00eb ka nj\u00eb para saj, por q\u00eb njeriu ta rrumbullakoj m\u00eb leht\u00eb gjetjen, k\u00ebt\u00eb e fut n\u00eb nj\u00eb rreth absolut i cili \u00ebsht\u00eb i pavarur. Krijesa njeri jeton n\u00eb pavar\u00ebsi totale me Zotin, dhe kjo gjithnj\u00eb ka qen\u00eb k\u00ebshtu, andaj ideja p\u00ebr vrasje d\u00ebshton, sepse asnj\u00ebher\u00eb nuk ka jetuar, por duhet asgj\u00ebsuar ideja p\u00ebr ekzistimin e tij, k\u00ebtu Nietazche-ja v\u00ebrsulet (me antibiotik\u00ebt). N\u00eb rastin kur ai e vret, n\u00eb nj\u00eb far\u00eb forme e pranon ekzistimin e tij. M\u00eb mir\u00eb ta anashkaloj (tu kthehet instinkteve t\u00eb v\u00ebrteta njer\u00ebzore.)<\/p>\n

N\u00eb m\u00ebnyr\u00ebn e tret\u00eb t\u00eb v\u00ebrtetimit t\u00eb Zotit sipas Akuinit, di\u00e7ka q\u00eb kurr\u00eb s\u2019ka ekzistuar, s\u2019mund as tash t\u00eb ekzistoj\u00eb. Pasi q\u00eb nuk ka p\u00ebrjet\u00ebsi p\u00ebr njer\u00ebzit n\u00eb koh\u00ebn t\u00eb cil\u00ebn jetojn\u00eb, si mund t\u00eb ket\u00eb p\u00ebrjet\u00ebsi p\u00ebr Zotin? Sipas, tij vet\u00eb njeriu \u00ebsht\u00eb pjes\u00eb nga Zoti dhe i lejohet t\u00eb vdiset n\u00eb k\u00ebt\u00eb bot\u00eb, kurse Zotit t\u00eb dominoj\u00eb p\u00ebrjetsh\u00ebm n\u00eb idet\u00eb e njer\u00ebzve. Nietzsche e materializon Zotin kur e vret. (Krishterimin e sulmon vet\u00ebm si moral, le t\u00eb paprekur Jezusin dhe aspektet cinike t\u00eb Kish\u00ebs.) Krishtin nuk e sheh t\u00eb revoltuar Nietzsche-ja kjo del nga mosrezistenca e tij ndaj s\u00eb keqes. N\u00ebse di\u00e7ka ka ekzistuar para Zotit, at\u00ebher\u00eb edhe Zoti duhet t\u00eb ekzistoj\u00eb. N\u00ebse njeriu n\u00eb ide mendon vet\u00ebm p\u00ebr nj\u00eb Zot ekzistues dhe asgj\u00eb para tij, kjo \u00ebsht\u00eb absurde.<\/p>\n

\u201cN\u00eb rast se \u00e7do gj\u00eb mund t\u00eb mos ekzistoj\u00eb, at\u00ebher\u00eb p\u00ebrpara saj nuk mund t\u00eb ket\u00eb ekzistuar asgj\u00eb\u201d, shkruan Akuini. Kjo \u00ebsht\u00eb e v\u00ebrtet\u00eb, se m\u00eb par\u00eb asgj\u00eb nuk ekzistonte dhe nuk do t\u00eb filloj\u00eb t\u00eb ekziston. Sa \u00ebsht\u00eb e nevojshme ekzistenca e Zotit? Domosdoshm\u00ebria e ekzistimit shkaktohet gjithnj\u00eb nga di\u00e7ka tjet\u00ebr, dhe \u00ebsht\u00eb e pamundur ta zgjatim pafund\u00ebsisht (p\u00ebrjet\u00ebsisht Zotin). Si mund t\u00eb pranojm\u00eb ekzistenc\u00ebn e nj\u00eb qenieje q\u00eb ka vet\u00eb domosdoshm\u00ebrin\u00eb brenda vetes dhe nuk merr at\u00eb nga nj\u00eb tjet\u00ebr? Nuk mund t\u00eb shkaktoj\u00eb tek t\u00eb tjer\u00ebt domosdoshm\u00ebrin\u00eb n\u00ebse nuk ka pik\u00ebnisjen, sepse njer\u00ebzit varen nga di\u00e7ka para tyre. Arsyeja p\u00ebr ekzistimin e Zotit, sipas tij, \u00ebsht\u00eb vet\u00ebm n\u00eb domosdoshm\u00ebrin\u00eb brenda vetes pa marr nga t\u00eb tjer\u00ebt. Akuini kamuflon Zotin absolut. N\u00ebse ekziston Zoti absolut, ai nuk mund t\u00eb ket\u00eb kontakte me njeriun, sepse vet\u00eb njeriu jeton brenda ekzistenc\u00ebs absolute.<\/p>\n

Dy absolutet nuk mund t\u00eb ken\u00eb lidhshm\u00ebri. M\u00ebnyra e kat\u00ebr sipas k\u00ebtij filozofi del nga shkall\u00ebzimet q\u00eb v\u00ebrehen n\u00eb gj\u00ebrat, nga shkaku dhe arsye e lart\u00ebsis\u00eb. \u201cZjarri \u00ebsht\u00eb kulmi i nxeht\u00ebsis\u00eb, pra, b\u00ebhet shkaku i t\u00eb gjitha gj\u00ebrave t\u00eb nxehta\u201d, shkruan ai. Duhet t\u00eb ket\u00eb di\u00e7ka si shkak n\u00eb t\u00eb gjitha qeniet, dhe \u00e7do p\u00ebrsosje tjet\u00ebr t\u00eb tyre, k\u00ebt\u00eb e quan ai Zot. Nj\u00eb logjik\u00eb m\u00eb e thell\u00eb thot\u00eb se ky gradacion drejt lart\u00ebsive mohon \u00e7do arritje m\u00eb t\u00eb lart\u00eb, sepse i mungon fillimi p\u00ebr ta ditur fundin. Dhe n\u00ebse Zoti kamuflon p\u00ebrgjigjen p\u00ebr nj\u00eb fillim, at\u00ebher\u00eb si mund ta quaj t\u00eb mir\u00eb? Njeriu \u00ebsht\u00eb i harruar dhe i humbur n\u00eb k\u00ebt\u00eb univers. Ndoshta instinktet e din\u00eb vler\u00ebn e vet, andaj Zoti nuk p\u00ebrzihet me ta. Zoti \u00ebsht\u00eb ve\u00e7 n\u00eb ide. Rreziku \u00ebsht\u00eb q\u00eb njeriu at\u00ebher\u00eb k\u00ebrkon t\u00eb z\u00ebvend\u00ebsohet me Zotin. Duhet jetuar si f\u00ebmija: harresa, rifillimi, loja, rrokullisje rreth vetes…<\/p>\n

N\u00ebse bota me Zotin \u00ebsht\u00eb hyjnore, at\u00ebher\u00eb vet\u00ebm arti ka ngjashm\u00ebri n\u00eb t\u00eb kuptuarit. M\u00ebnyra e pest\u00eb e cila sipas Akuinit \u00ebsht\u00eb drejtimi i bot\u00ebs, i orientuar nga zgjuarsia drejt q\u00ebllimit sikur shigjeta nga e drejton shigjetari. Gj\u00ebrat shtyhen drejt q\u00ebllimit, ky veprim \u00ebsht\u00eb i p\u00ebrhersh\u00ebm me tendenc\u00eb t\u00eb arritjes s\u00eb nivelit m\u00eb t\u00eb lart\u00eb. Q\u00ebllimi qe me paramendim, por komplotimi i universit p\u00ebr arritjen e q\u00ebllimit \u00ebsht\u00eb m\u00eb i madh sesa vet\u00ebm q\u00ebllimi. At\u00ebher\u00eb, nuk qe q\u00ebllimi i arritjes s\u00eb qenies m\u00eb t\u00eb lart\u00eb t\u00eb quajtur Zot, por tok\u00ebs (t\u00eb vetmes s\u00eb v\u00ebrtet\u00eb t\u00eb cil\u00ebs duhet q\u00ebndruar besnik dhe jetuar n\u00eb k\u00ebrkes\u00eb t\u00eb shp\u00ebtimit.) Bota \u00ebsht\u00eb provim i vet\u00ebm p\u00ebr Zotat. Nuk duhet prodhuar Zota p\u00ebr p\u00ebrmir\u00ebsimin e k\u00ebsaj bote, toka \u00ebsht\u00eb e mbushur me njer\u00ebz-zota. Duhet t\u2019i thuhet po vetvetes pastaj bot\u00ebs, e jo Zotit. Zoti nuk ka vdekur, vet\u00eb \u00ebsht\u00eb rr\u00ebzuar p\u00ebrball\u00eb drejt\u00ebsis\u00eb. Zotin njeriu nuk e ka armik sepse s\u2019ka ekzistuar kurr\u00eb, nuk duhet t\u00eb kemi kujtim p\u00ebr t\u00eb. Njeriut m\u00eb nuk do ti duket i r\u00ebnd\u00ebsish\u00ebm koncepti \u201cZot\u201d, pas tij \u201cm\u00ebkati\u201d, kjo sikur nj\u00eb plaku q\u00eb nuk luan me lod\u00ebr, ose kujtim i dhimbjes f\u00ebmij\u00ebrore, por ai do t\u00eb k\u00ebrkon dhimbje tjet\u00ebr.<\/p>\n

Subjekti i nd\u00ebrgjegjes m\u00eb thot\u00eb se njeriu \u00ebsht\u00eb m\u00eb i posht\u00ebr se Zoti n\u00eb iden\u00eb e tij. Zoti u p\u00ebrdor\u00eb p\u00ebr dashurin\u00eb ndaj njer\u00ebzve, ana e tij e mir\u00eb k\u00ebtu q\u00ebndron. Ideja e zbritjes nga qielli dhe ideja e kthimit te ai me past\u00ebrtin\u00eb e s\u00eb mir\u00ebs nga toka, e shpiki njeriu p\u00ebr mir\u00ebsin\u00eb. Ai krijoj nj\u00eb ligj, ligjin hyjnor n\u00eb kontakt me at\u00eb tok\u00ebsor, dhe ndjenja e frik\u00ebs u lart\u00ebsua. V\u00ebrtet\u00eb duhet t\u00eb jet\u00eb e sakt\u00eb pyetja se tregomani nj\u00eb nj\u00ebri t\u00eb mir\u00eb. Jo t\u00eb gjith\u00eb njer\u00ebzit jan\u00eb t\u00eb k\u00ebqij, ata t\u00eb mir\u00eb jan\u00eb nga frika t\u00eb mir\u00eb, kurse t\u00eb k\u00ebqij nga vetvetja. Ky njeri shpreh\u00eb revolt\u00ebn, padrejt\u00ebsin\u00eb q\u00eb i b\u00ebhet ndaj vetvetes. \u201cPor n\u00eb \u00e7astin e qart\u00ebsis\u00eb kur n\u00eb t\u00eb nj\u00ebjt\u00ebn koh\u00eb e kuptojm\u00eb legjitimitetin e k\u00ebsaj revolte dhe pafuqin\u00eb e saj, t\u00ebrbimi i mohimit shtrihet at\u00ebher\u00eb edhe n\u00eb at\u00eb q\u00eb pretendohej t\u00eb mbrohet\u201d, shkruan Kamy.<\/p>\n

Meqen\u00ebse, njeriu i mbuluar me t\u00eb keqen nuk mund t\u00eb pasurohet me t\u00eb mir\u00ebn, \u00ebsht\u00eb i obliguar t\u00eb mir\u00ebn ta zhyt n\u00ebn t\u00eb keqen, sikurse drejt\u00ebsin\u00eb n\u00ebn padrejt\u00ebsin\u00eb, dhe krejt n\u00eb fund kjo p\u00ebrzihet m\u00eb shkat\u00ebrrimin.
\nZoti t\u00eb ekzistencialist\u00ebt \u00ebsht\u00eb i hequr qafesh, por ideja p\u00ebr t\u00eb mbetet aktive. Ky ekzistencializ\u00ebm ateist\u00eb tipik i Sartrit \u00ebsht\u00eb m\u00eb koherent. \u201cN\u00eb qoftse Zoti nuk ekziston, ekziston t\u00eb pakt\u00ebn nj\u00eb qenie tek e cila ekzistenca paraprin esenc\u00ebn\u201d, shkruan Sartri. Pra, nj\u00eb qenie ekziston para p\u00ebrcaktimit (anulimi i mendimit se Zoti e p\u00ebrcakton), kjo qenie \u00ebsht\u00eb vet\u00eb njeriu, apo sipas Hjdegerit realiteti njer\u00ebzor. P\u00ebr cil\u00ebn t\u00eb v\u00ebrtet\u00eb e ka fjal\u00ebn? Ajo q\u00eb duket se \u00ebsht\u00eb e v\u00ebrtet\u00eb prap\u00eb dyshohet n\u00eb \u00ebsht\u00eb e v\u00ebrtet\u00eb. K\u00ebtu edhe lind ideja p\u00ebr Zotin n\u00eb nj\u00eb pav\u00ebrtet\u00eb. Ekzistencialist\u00ebt e v\u00ebn\u00eb p\u00ebrpara njeriun dhe p\u00ebrcaktimi ndodh m\u00eb pas. Kjo bindje \u00ebsht\u00eb rregulli i absolutizimit njer\u00ebzor.<\/p>\n

N\u00eb rast se nuk p\u00ebrcaktohet njeriu, at\u00ebher\u00eb ai mohohet dhe p\u00ebr ekzistencialist\u00ebt \u00ebsht\u00eb asgj\u00eb. P\u00ebrcaktimi para krijimit edhe n\u00eb krijim nxjerr\u00eb t\u00eb nj\u00ebjt\u00ebn gj\u00eb. Njeriu k\u00ebtu na del i vet\u00ebm dhe \u00e7do gj\u00eb varet nga ai: p\u00ebrcaktimi p\u00ebr njohjen e vetvetes dhe fjal\u00eb e leht\u00eb \u00ebsht\u00eb ajo ekzistencialiste se: njeriu nuk \u00ebsht\u00eb gj\u00eb tjet\u00ebr ve\u00e7se ai q\u00eb \u00ebsht\u00eb b\u00ebr\u00eb. Ata flisnin ve\u00e7 p\u00ebr njeriun, mir\u00ebpo n\u00eb an\u00ebn subjektive \u00e7do krijes\u00eb \u00ebsht\u00eb e nj\u00ebjt\u00eb n\u00ebse flitet p\u00ebr iden\u00eb e Zotit. Sikurse para zjarrit, ashtu edhe para Zotit krijesat digjen nj\u00ebjt\u00eb. \u201cAsgj\u00eb nuk \u00ebsht\u00eb shkruar n\u00eb qiell, dhe njeriu do t\u00eb jet\u00eb para se gjithash ajo \u00e7ka ai ka menduar t\u00eb jet\u00eb. Jo ajo q\u00eb ai d\u00ebshiron t\u00eb jet\u00eb\u201d, shkruan Sartri.<\/p>\n

Ajo \u00e7far\u00eb ai ka menduar i p\u00ebrket nj\u00eb bote tjet\u00ebr (iluzion, imagjinat\u00eb, fantazi), kurse d\u00ebshira vendimit t\u00eb nd\u00ebrgjegjsh\u00ebm, k\u00ebt\u00eb edhe e arsyetojn\u00eb ekzistencialist\u00ebt, kjo vjen pas krijimit t\u00eb njeriut ose si\u00e7 pohon Sartri \u201cNga ne vet\u00eb\u201d, kjo n\u00ebnkupton prap\u00eb absolutizimin.
\nNjeriu \u00ebsht\u00eb p\u00ebrgjegj\u00ebs p\u00ebr ekzistenc\u00ebn e tij, nuk ka dyshim, por p\u00ebr esenc\u00ebn e ekzistenc\u00ebs, pak mund t\u00eb flitet p\u00ebr fakte, sepse qart\u00ebsia nuk mund t\u00eb nxjerr\u00ebt n\u00eb sip\u00ebrfaqe. Vet\u00eb njeriu e krijon Zotin, dhe vet\u00eb e vret. N\u00eb qoft\u00ebse nj\u00eb shk\u00ebndi vjen nga qielli drejt meje, nga do ta kuptoj un\u00eb se v\u00ebrtet\u00eb \u00ebsht\u00eb kjo nga Zoti? Dhe n\u00eb rast se d\u00ebgjoj z\u00ebra, si do ta v\u00ebrtetoja se ato vijn\u00eb nga qielli (Zoti), e jo nga ferri, ose nga nj\u00eb gjendje patologjike?<\/p>\n

N\u00ebse e ndjej\u00eb n\u00eb thell\u00ebsi Zotin, ose jam m\u00ebsuar ta ndjej\u00eb, ngaq\u00eb n\u00eb realitet asnj\u00eb ndjenj\u00eb nuk p\u00ebrcakton k\u00ebt\u00eb, jam un\u00eb ai q\u00eb vendos p\u00ebr nj\u00eb realitet brenda meje dhe e quaj z\u00ebri i Zotit, engj\u00ebllit etj. Pa mua kjo nuk do t\u00eb kishte kuptim dhe pa Nietzchen Zoti nuk kishte vdekur, ashtu si lindi me njeriun. A ndryshon di\u00e7ka me mos prezenc\u00ebn e Zotit? Natyra prap\u00eb do t\u00eb kishte t\u00eb nj\u00ebjta rregulla, ndershm\u00ebria do qe po ajo, ve\u00e7se Zoti do ishte si nj\u00eb hipotez\u00eb e vjetruar nj\u00ebjt\u00eb si\u00e7 shkruanin ekzistencialist\u00ebt humanist \u201cZoti do t\u00eb vdes\u00eb qet\u00ebsisht dhe vetvetiu\u201d. N\u00eb qoft\u00ebse Zoti tashm\u00eb e ka v\u00ebrejtur se \u00ebsht\u00eb i braktisur nga njeriu, ai do t\u00eb heq dor\u00eb vet\u00eb nga njeriu dhe bota. Mos t\u00eb harrojm\u00eb se gjithnj\u00eb b\u00ebhet fjal\u00eb p\u00ebr iden\u00eb e Zotit e jo p\u00ebr Zotin (t\u00eb v\u00ebrtetuar me fakte.)<\/p>\n

T\u00eb gjitha fet\u00eb flasin p\u00ebr vetveten si m\u00eb t\u00eb mir\u00ebn prej tjera feve dhe p\u00ebr k\u00ebt\u00eb arsye un\u00eb nuk mund t\u2019i p\u00ebrkas\u00eb asnj\u00eb feje, pasi q\u00eb aty s\u2019mund t\u00eb gjej madh\u00ebshtin\u00eb dhe lirin\u00eb e shpirtit. \u201cRruga e Kishave \u00ebsht\u00eb e thjesht\u00eb p\u00ebr t\u2019u gjetur, dyert jan\u00eb t\u00eb hapura, vet\u00ebm se mungon propaganda\u201d, thot\u00eb Hermann Hesse. Aty ka vend edhe p\u00ebr kriminelin q\u00eb t\u00eb nis\u00eb nga e para. Fuqia e n\u00ebnshtrimit aty klith\u00eb p\u00ebr barazin\u00eb, prandaj ka vend p\u00ebr kriminelin e penduar n\u00eb k\u00ebrkim t\u00eb nj\u00eb t\u00eb ardhme paq\u00ebsore lumturie. K\u00ebt\u00eb hap\u00ebsir\u00eb ofrojn\u00eb t\u00eb gjitha fet\u00eb, sepse n\u00eb thelb p\u00ebrfaq\u00ebsojn\u00eb Zotin e mir\u00eb dhe propagand\u00ebn p\u00ebr t\u00eb rritur numrin e t\u00eb penduarve. Feja e di se dija e popujve \u00ebsht\u00eb e nj\u00ebjt\u00eb andaj lufton unitetin. Brenda k\u00ebtij uniteti mban\u00eb jo toleranc\u00eb p\u00ebr fe tjera dhe nuk e pranon se t\u00eb gjitha fet\u00eb jan\u00eb mot\u00ebr nj\u00ebra me tjetr\u00ebn. Nga ky mos respekt secila n\u00eb vetvete ul\u00ebrin\u00eb p\u00ebr t\u00eb v\u00ebrtet\u00ebn e madh\u00ebrishme ose rrug\u00ebn e drejt\u00eb e cila duhet t\u00eb ndiqet, natyrisht p\u00ebr paqe.<\/p>\n

\u00c7do fe posedon adhurimin p\u00ebr ndjenj\u00ebn e p\u00ebrul\u00ebsis\u00eb. Por, rruga drejt mendimit p\u00ebr Zotin t\u00eb kthen pas jo ashtu si\u00e7 thekson Hesse \u201cT\u00eb shpie p\u00ebrpara\u201d. Ai k\u00ebtu propozon njeriun t\u00eb ec\u00ebn verb\u00ebrisht n\u00ebn err\u00ebsir\u00ebn e fatit t\u00eb kufizuar dhe prap\u00eb me panjohuri dhe fakte qofshin materiale ose n\u00eb ide. Mendimi p\u00ebr Zotin \u00ebsht\u00eb i vjetruar, por m\u00eb i vjetruar qe paganizmi dhe m\u00eb i moderuar \u00ebsht\u00eb anashkalimi p\u00ebr mendimin se \u201cZoti ka vdekur\u201d, n\u00eb pamund\u00ebsi t\u00eb vrasjes sepse s\u2019ka ekzistuar asnj\u00ebher\u00eb. N\u00ebse njeriu vazhdon t\u00eb jetoj pa besimin n\u00eb Zot, at\u00ebher\u00eb n\u00eb vete zhduk iden\u00eb p\u00ebr p\u00ebrjet\u00ebsin\u00eb.<\/p>\n

Hesse me plot\u00eb t\u00eb drejt\u00eb thekson p\u00ebr mitet e Bibl\u00ebs q\u00eb jan\u00eb t\u00eb pa vlera sikurse \u00e7do mit i librit tjet\u00ebr fetar\u00eb. N\u00eb \u00e7far\u00eb konteksti? \u201cJan\u00eb t\u00eb pavlera deri kur nuk u japim vet\u00eb nj\u00eb interpretim p\u00ebr ne dhe koh\u00ebn ton\u00eb\u201d, shkruan Hesse. Ato propagandojn\u00eb pa p\u00ebrmir\u00ebsime ose avancime, shtyjn\u00eb koh\u00ebn e s\u00eb shkuar\u00ebs (p\u00ebr at\u00eb koh\u00eb qe buj\u00eb \u00e7do fjal\u00eb), kurse me avancimin e bot\u00ebs, veprat fetare jan\u00eb t\u00eb prapambetura. Sipas k\u00ebtij filozofi, r\u00ebnd\u00ebsia e k\u00ebtyre librave \u00ebsht\u00eb at\u00ebher\u00eb kur ne u japim interpretim. Prap\u00eb vdes n\u00eb momentalen, ndon\u00ebse q\u00ebllimi i vepr\u00ebs synon jet\u00ebgjat\u00ebsin\u00eb e k\u00ebt\u00eb e arrin me absoluten.<\/p>\n

Pse Nietzsche-ja e vret Zotin? K\u00ebt\u00eb e b\u00ebnte n\u00eb m\u00ebnyr\u00eb strategjike dhe i thoshte po asaj q\u00eb \u00ebsht\u00eb. Imagjinonte lirin\u00eb e njeriut pa Zot, dit\u00ebn e re me diell, dhe kjo dit\u00eb qe n\u00eb mesdit\u00eb, aty ku \u00ebsht\u00eb e nevojshme ndalja e rrot\u00ebs s\u00eb koh\u00ebs. T\u00eb pohohet vet\u00ebm mendimi p\u00ebr \u00e7astin n\u00eb t\u00eb cil\u00ebn ndjehet njeriu. Mir\u00ebpo, ajo q\u00eb \u00ebsht\u00eb evoluon dhe Nietzsche-ja i thot\u00eb po evoluimit. Ai shpreh\u00eb vullnetin p\u00ebr pushtetin q\u00eb synonte totalitetin, ky vullnet qe i fuqis\u00eb individuale. Pa e sunduar bot\u00ebn, ky filozof e kuptonte se ishte asgj\u00eb. Pas tij, e dinte q\u00eb mendimtar\u00ebt e rinj nisen nga fakti historik i vdekjes s\u00eb Zotit, porse pasojat ende qen\u00eb t\u00eb nj\u00ebjta. \u201cTi thuhet po gjith\u00e7kas\u00eb supozon se i thuhet po vrasjes\u201d, shkruan Kamy, mir\u00ebpo vdekja posedon dy m\u00ebnyra: N\u00ebse njeriu thot\u00eb po p\u00ebr gjith\u00e7ka, ai i thot\u00eb po edhe Zotit, pranon nga imagjinata n\u00ebnshtrimin.<\/p>\n

E kund\u00ebrta n\u00ebse edhe Zoti d\u00ebshiron po-n\u00eb p\u00ebr gjith\u00e7ka, ai miraton rob\u00ebrimin, n\u00ebnshtrimin dhe dhembjen e t\u00eb tjer\u00ebve. Ligji i shenjt\u00eb na del shum\u00eb qesharak, n\u00ebse b\u00ebhet fjal\u00eb p\u00ebr miratim t\u00eb tij dhe Nietezsche-ja si revoltues metafizik e vret Zotin me plot\u00eb t\u00eb drejt\u00eb. Revolta metafizike qe protest\u00eb kund\u00ebr g\u00ebnjeshtr\u00ebs q\u00eb i b\u00ebhej njeriut dhe ekzistenc\u00ebs s\u00eb tij. Sipas Kamys\u00eb, Nietzsche-ja me po-n\u00eb dhe harrimin e jo-s\u00eb origjinale, e rimohon vet\u00eb revolt\u00ebn, ndon\u00ebse n\u00eb t\u00eb nj\u00ebjt\u00ebn koh\u00eb edhe moralin, i cili nuk e pranon bot\u00ebn ashtu si \u00ebsht\u00eb. \u201cNietzsche-ja e k\u00ebrkonte me t\u00ebr\u00eb d\u00ebshir\u00ebn e tij nj\u00eb Cezar romak me shpirt t\u00eb Krishtit\u201d, thot\u00eb Kamy, nga e cila n\u00ebnkuptohet po-ja edhe robit edhe zot\u00ebruesit, n\u00eb t\u00eb nj\u00ebjt\u00ebn koh\u00eb. Por, prap\u00eb nga kjo po, shenjt\u00ebrimi \u00ebsht\u00eb n\u00eb an\u00ebn e zot\u00ebruesit.<\/p>\n

Aspak nuk mund ta quaj vetveten si nj\u00eb i revoltuar metafizik, sepse i revoltuari metafizik preokupohet me asgj\u00ebsimin e t\u00eb Zotit, por edhe Zotit n\u00eb t\u00ebr\u00ebsi jo si qenie , por si zot\u00ebrues. Kurse un\u00eb e kthej mendimin dhe iden\u00eb n\u00eb folen\u00eb e saj t\u00eb v\u00ebrtet\u00eb, aty te paralindja dhe lindja me t\u00eb cilin vjen ideja pa Zotin dhe njofton iden\u00eb p\u00ebr Zotin nga historia. At\u00ebher\u00eb, nuk duhet vrar\u00eb Zoti, por duhet kthyer vetvetes njeriu. Ata q\u00eb shpik\u00ebn Zotin, e b\u00ebn\u00eb si referenc\u00eb \u201ct\u00eb nj\u00eb vlere\u201d, jo t\u00eb p\u00ebrbashk\u00ebt, sepse p\u00ebrbrenda njeriut ekziston vetvetja si Zot\u00ebrues e jo Zoti jasht\u00eb tij, andaj njeriu \u00ebsht\u00eb i pakuptuesh\u00ebm p\u00ebr njeriun. K\u00ebt\u00eb e dinin shpik\u00ebsit e Zotit. Un\u00eb ngrihem para nj\u00eb bote t\u00eb shkat\u00ebrruar p\u00ebr ta shp\u00ebrndar\u00eb unitetin, parimin e drejt\u00ebsis\u00eb q\u00eb gjendet t\u00eb secili prej jush, dhe duhet kund\u00ebrv\u00ebn\u00eb padrejt\u00ebsis\u00eb. N\u00ebse zhduket ideja p\u00ebr Zotin, do t\u00eb shkat\u00ebrrohet mesjeta e cila vriste n\u00eb em\u00ebr t\u00eb Zotit, dhe do t\u00eb zhduket ISI-SI q\u00eb rip\u00ebrs\u00ebrit mesjet\u00ebn. Mjaft\u00eb m\u00eb dogmave fetare! Parasegjithash njeriu p\u00ebrdor\u00eb si leht\u00ebsim p\u00ebr dominim \u201chumanitetin\u201d fetar p\u00ebr t\u00eb arritur vrasjen dhe pushtetin.<\/p>\n

P\u00ebrdorej Zoti p\u00ebr pushtetin, por un\u00eb aspak nuk kam q\u00ebllim t\u00eb afirmoj pushtetin tim dhe nuk gjendemi n\u00eb t\u00eb nj\u00ebjt\u00ebn histori si un\u00eb (revoltues mohues kund\u00ebr Zotit), dhe Zoti shpik\u00ebs nga njeriu. E them se n\u00eb \u00e7astin e rebelimit, nuk e kam p\u00ebr q\u00ebllim shkat\u00ebrrimin e ides\u00eb p\u00ebr Zotin, por vet\u00ebm argumentin e lindjes s\u00eb njeriut pa mendimin p\u00ebr Zotin. M\u00eb shum\u00eb duhet besuar instinktit t\u00eb nj\u00eb foshnje e cila nga \u00e7asti na \u00e7ast harron, nj\u00ebjt\u00eb si kafsha, sesa nj\u00eb t\u00eb rrituri i cili propagandon pa fakte p\u00ebr nj\u00eb t\u00eb pav\u00ebrtet\u00eb. Nuk filloj t\u00eb k\u00ebrkoj\u00eb drejt\u00ebsi dhe t\u00eb p\u00ebrfundoj deri n\u00eb mbret\u00ebri, un\u00eb do t\u00eb mbetem vet\u00ebm n\u00ebn kufijt\u00eb e drejt\u00ebsis\u00eb pa shpall\u00eb mbret\u00ebrin\u00eb. Ajo i bie ta kthej mendimin kur isha f\u00ebmij\u00eb dhe ta vazhdoj t\u00eb shtyj\u00eb jet\u00ebn pa Zot drejt unit tim dhe n\u00eb fund vdekjes (di\u00e7ka e natyrshme q\u00eb vije pa Zotin.)<\/p>\n

Kur t\u00eb p\u00ebrmbyset lufta e Zotit, njeriu do t\u00eb pranoj\u00eb se ka drejt\u00ebsi, k\u00ebt\u00eb fat i cili gjithnj\u00eb qe i heshtur te njeriu, tash e shpron\u00ebson hyjnoren. Pas k\u00ebsaj do t\u00eb filloj\u00eb nj\u00eb p\u00ebrpjekje ndoshta edhe e pa shpres\u00eb p\u00ebr t\u00eb themeluar perandorin\u00eb e njer\u00ebzve (pa dallim race dhe feje), me synim t\u00eb unitetit dhe shp\u00ebrngulje t\u00eb frik\u00ebs nga ekzistenca. Rreziku \u00ebsht\u00eb se \u00e7do nj\u00ebri do t\u00eb k\u00ebrkoj\u00eb me ngulm\u00eb t\u00eb afirmoj\u00eb mbret\u00ebrin\u00eb e tij. Na del se njeriu gjithnj\u00eb \u00ebsht\u00eb Zot dhe s\u2019ka nevoj\u00eb p\u00ebr Zotin jasht\u00eb tij.<\/p>\n","protected":false},"excerpt":{"rendered":"

Zoti nuk ka vdekur, sepse nuk ka jetuar kurr\u00eb Ilir Muharremi N\u00eb antik\u00eb njer\u00ebzit mendonin p\u00ebr Zotat se b\u00ebnin nj\u00eb jet\u00eb jo shum\u00eb t\u00eb ndryshme nga njer\u00ebzit (Poezia epike e Homerit q\u00eb u projektua n\u00eb sken\u00ebn kozmike t\u00eb malit t\u00eb Olimpit), Zot\u00ebt mund t\u2019i d\u00ebnojn\u00eb njer\u00ebzit p\u00ebr mosp\u00ebrmbajtjen e tyre dhe mosn\u00ebnshtrimin e tyre t\u00eb […]<\/p>\n","protected":false},"author":1,"featured_media":27024,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[2],"tags":[],"class_list":["post-910","post","type-post","status-publish","format-standard","has-post-thumbnail","category-artikuj"],"yoast_head":"\nPes\u00eb m\u00ebnyra p\u00ebr mos ekzistimin e Zotit - 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\/pese-menyra-per-mos-ekzistimin-e-zotit\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Pes\u00eb m\u00ebnyra p\u00ebr mos ekzistimin e Zotit - 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