{"id":1070,"date":"2012-01-11T09:43:44","date_gmt":"2012-01-11T08:43:44","guid":{"rendered":"http:\/\/fjala.shkoder.net\/?p=1070"},"modified":"2012-01-11T09:43:44","modified_gmt":"2012-01-11T08:43:44","slug":"pse-duhet-te-merremi-me-etiken-tone","status":"publish","type":"post","link":"https:\/\/fjala.info\/2009-2015\/pse-duhet-te-merremi-me-etiken-tone\/","title":{"rendered":"Pse duhet t\u00eb merremi me etik\u00ebn ton\u00eb ?"},"content":{"rendered":"

G\u00ebzim TUSHI<\/strong><\/p>\n

Problemet e jet\u00ebs etike dhe shqet\u00ebsimet e sjelljes s\u00eb njer\u00ebzve n\u00eb shoq\u00ebrin\u00eb shqiptare dhe qytet\u00ebrimin ton\u00eb modern nuk jan\u00eb m\u00eb c\u00ebshtje an\u00ebsore. Si probleme q\u00eb nuk e kan\u00eb rradh\u00ebn e duhur p\u00ebr t\u2019u marr\u00eb me to. P\u00ebrkundrazi n\u00eb se vler\u00ebsojm\u00eb sasin\u00eb e problemeve morale dhe cil\u00ebsin\u00eb e c\u00ebshtjeve etike duhet pranuar se ato jan\u00eb ndoshta \u201cnyje\u201d t\u00eb m\u00ebdha t\u00eb jet\u00ebs sociale. Q\u00eb tashm\u00eb duhen vler\u00ebsuar ndryshe. Sepse jan\u00eb disa c\u00ebshtje morale t\u00eb jet\u00ebs q\u00eb jan\u00eb agravuar s\u00eb tep\u00ebmi, duke u b\u00ebr\u00eb shum\u00eb shqet\u00ebsuese p\u00ebr standartet e qytet\u00ebrimit ton\u00eb, me ndikim thelb\u00ebsor jo vet\u00ebm p\u00ebr sotmen por vecan\u00ebrisht p\u00ebr t\u00eb ardhmen e qytet\u00ebrimit ton\u00eb europian.<\/p>\n

Nuk \u00ebsht\u00eb e tep\u00ebrt besoj t\u00eb themi se sociologjikisht dhe realisht k\u00ebrkesa p\u00ebr m\u00eb shum\u00eb etik\u00eb dhe edukat\u00eb n\u00eb shoq\u00ebrin\u00eb shqiptare, n\u00eb marr\u00ebdh\u00ebniet sociale, tani nuk \u00ebsht\u00eb e tep\u00ebrt. Sepse jemi p\u00ebrball\u00eb shum\u00eb shqet\u00ebsimeve serioze t\u00eb problemeve amorale si dhuna, konflikti, mungesa e qytetaris\u00eb, fjalori banal, nervozizmi social, mungesa e thell\u00eb e disiplin\u00ebs qytetare dhe e vetp\u00ebrmbajtjes etike, etj. T\u00eb cilat sipas mendimit tim, jan\u00eb tregues t\u00eb faktit q\u00eb n\u00eb jet\u00ebn ton\u00eb kemi nevoj\u00eb t\u2019i m\u00ebsojm\u00eb njer\u00ebzit, q\u00eb p\u00ebrvec se duhet t\u00eb zot\u00ebrojn\u00eb kode etike sociale duhet nj\u00ebher\u00ebsh t\u00eb ken\u00eb m\u00eb shum\u00eb parime personale t\u00eb sjelljes etike.<\/p>\n

Mungesa e sjelljeve shoq\u00ebrore dhe etike adekuate, difektet e nd\u00ebrtimit t\u00eb jet\u00ebs sociale mbi baz\u00eb t\u00eb parimeve etike t\u00eb jet\u00ebs moderne, tregon qart\u00eb q\u00eb n\u00eb shoq\u00ebrin\u00eb ton\u00eb gjat\u00eb tranzicionit jan\u00eb mohuar, pranuar dhe ngat\u00ebrruar shum\u00eb vlera sociale dhe parime t\u00eb r\u00ebnd\u00ebsishme t\u00eb etik\u00ebs individuale. T\u00eb cilat kan\u00eb sjell\u00eb k\u00ebt\u00eb situat\u00eb shqet\u00ebsuese t\u00eb jet\u00ebs morale t\u00eb shoq\u00ebris\u00eb tone. Gati t\u00eb krijohet ideja se ecim n\u00eb rrug\u00ebn e kund\u00ebrt, t\u00eb gabuar kur t\u00eb duket sikur njeriu dhe shoq\u00ebria jan\u00eb ngritur kund\u00ebr etik\u00ebs dhe arsyes.<\/p>\n

Filozof\u00ebt e etik\u00ebs moderne t\u00eb koh\u00ebs son\u00eb e kan\u00eb \u201czbuluar diagnoz\u00ebn\u201d e k\u00ebsaj situate. Sipas tyre zgjerimi i q\u00ebndrimeve irracionale t\u00eb njer\u00ebzve \u00ebsht\u00eb i lidhura q\u00ebndrimet kund\u00ebracionale q\u00eb njeriu ka filluar t\u00eb shfaq\u00eb n\u00eb shoq\u00ebrin\u00eb ton\u00eb. Kur \u00ebsht\u00eb fjala p\u00ebr t\u00eb gjetur shkaqet e k\u00ebsaj situate, mendoj se kjo ndodh nga q\u00eb gjithnj\u00eb e m\u00eb pak njer\u00ebzit n\u00eb jet\u00ebn e tyre nuk udh\u00ebhiqen aq sa duhet nga parime morale por nga pasionet, nga interesat, nga shtysat e sfer\u00ebs \u201clakmitare\u201d, q\u00eb jan\u00eb kund\u00ebrshtare t\u00eb arsyes dhe sfer\u00ebs racionale.<\/p>\n

Nganj\u00ebher\u00eb niveli asocial dhe kund\u00ebretik i sjelljeve me t\u00eb cilat p\u00ebrballemi t\u00eb krijojn\u00eb iden\u00eb e zgjerimit n\u00eb shoq\u00ebrin\u00eb shqiptare t\u00eb agresionit t\u00eb p\u00ebrgjithsh\u00ebm t\u00eb njeriut amoral, eksentrik q\u00eb \u00ebsht\u00eb kund\u00ebr arsyes s\u00eb sh\u00ebndosh\u00eb, vlerave morale tradicionale dhe moderne t\u00eb shoq\u00ebris\u00eb shqiptare. Natyrisht kjo nuk ka t\u00eb b\u00ebje deri n\u00eb fund me sloganet q\u00eb p\u00ebrdorim gjithnj\u00eb e m\u00eb shpesh, p\u00ebr t\u00eb justifikuar gjithcka amorale me natyr\u00ebn e njeriut apo t\u00eb justifikimeve fenomenologjike p\u00ebr lidhjet e gabuara personale midis sjelljes etike dhe presionit t\u00eb pasioneve trupore dhe k\u00ebrkesave mishtore t\u00eb njeriut.<\/p>\n

Q\u00eb etika n\u00eb shoq\u00ebrin\u00eb ton\u00eb \u00ebsht\u00eb n\u00eb kriz\u00eb, kjo ndihet. Por justifikimi i k\u00ebsaj situate ose \u00ebsht\u00eb i pasakt\u00eb ose \u00ebsht\u00eb banal. Kjo \u00ebsht\u00eb arsyeja q\u00eb n\u00eb shoq\u00ebrin\u00eb ton\u00eb flitet pafund\u00ebsisht p\u00ebr politik\u00ebn, merremi m\u00eb shum\u00eb se duhet pothuaj t\u00eb gjith\u00eb me t\u00eb dhe harrojm\u00eb se ka nj\u00eb sfer\u00eb tjet\u00ebr t\u00eb jet\u00ebs q\u00eb po d\u00ebmtohet r\u00ebnd\u00eb, sic \u00ebsht\u00eb sfera e sjelljes dhe etik\u00ebs, pasojat e t\u00eb cil\u00ebs jan\u00eb shum\u00eb t\u00eb m\u00ebdha. Indiferentizmi etik n\u00eb shoq\u00ebrin\u00eb shqiptare, n\u00eb mos qofsha un\u00eb i gabuar, \u00ebsht\u00eb m\u00eb i rreziksh\u00ebm p\u00ebr jet\u00ebn sociale dhe njeriun se sa indiferentizmi politik.<\/p>\n

Nuk mund t\u00eb ecim n\u00eb jet\u00eb pa pranuar konsensualisht si shoq\u00ebri forc\u00ebn e veprimit vullnetar apo t\u00eb \u201cdetyruar\u201d t\u00eb disa parimeve morale, q\u00eb sic thon\u00eb filozof\u00ebt jan\u00eb \u201cthemelet e fundme\u201d t\u00eb jet\u00ebs. Un\u00eb besoj se relativizmi moral, mungesa e disa \u201cparimeve fundore\u201d etike t\u00eb jet\u00ebs, mungesa e angazhimit social p\u00ebr t\u2019i p\u00ebrcaktuar dhe definuar ato \u00ebsht\u00eb shkaku i situat\u00ebs s\u00eb vakuumit etik kaq t\u00eb friksh\u00ebm n\u00eb shoq\u00ebrin\u00eb ton\u00eb.<\/p>\n

Nuk mund ta l\u00ebm\u00eb etik\u00ebn dhe sjelljen njer\u00ebzore e cila duke q\u00ebn\u00eb e lir\u00eb nuk do t\u00eb thot\u00eb q\u00eb \u00ebsht\u00eb spontane dhe intuitive. Nuk ka shoq\u00ebri t\u00eb mir\u00eb q\u00eb nuk ka t\u00eb p\u00ebrcaktuar themelet e fundit t\u00eb sjelljes dhe etik\u00ebs s\u00eb p\u00ebrbashk\u00ebt t\u00eb njer\u00ebzve dhe shoq\u00ebris\u00eb. Madje n\u00eb kushtet e globalizimit etik dhe mondializimit kulturor t\u00eb jet\u00ebs, k\u00ebto themele t\u00eb sjelljes etike, qytetare dhe t\u00eb qytet\u00ebruar, jan\u00eb parime baz\u00eb t\u00eb moralit universal t\u00eb shoq\u00ebris\u00eb n\u00eb t\u00ebr\u00ebsi. T\u00eb cilat duhet t\u00eb fillojm\u00eb t\u2019i zot\u00ebrojm\u00eb edhe ne.<\/p>\n

Koha jon\u00eb ka sjell\u00eb shum\u00eb njer\u00ebz q\u00eb kan\u00eb prirje personale t\u00eb konsiderimit t\u00eb modernitetit si koh\u00eb e \u201cdemitizimit t\u00eb etik\u00ebs\u201d dhe braktisjes s\u00eb normave t\u00eb sjelljes morale, n\u00eb em\u00ebr t\u00eb shoq\u00ebris\u00eb s\u00eb bazuar n\u00eb pluraliz\u00ebm kulturor dhe nd\u00ebrtimit ndryshe t\u00eb m\u00ebnyrave t\u00eb sjelljes. Nd\u00ebrkaq jan\u00eb shtuar z\u00ebrat se morali \u00ebsht\u00eb i panevojsh\u00ebm, se \u201cetikat kan\u00eb vdekur\u201d, se t\u00eb v\u00ebrtetat e jet\u00ebs modern jan\u00eb t\u00eb ndryshme nga moralja, se kjo e fundit \u00ebsht\u00eb penges\u00eb p\u00ebr ambicjet e njeriut pragmatist, se normat morale t\u00eb pengojn\u00eb n\u00eb rrug\u00ebn drejt suksesit, etj.<\/p>\n

Kjo fushat\u00eb e skepticizmit etik p\u00ebrpiqet t\u00eb gjej\u00eb dhe t\u00eb mb\u00ebshtet mbi argument filozofike dhe sociologjike p\u00ebr t\u00eb mohuar nevoj\u00ebn e ekzistenc\u00ebs s\u00eb normave morale, si kusht p\u00ebr t\u00eb \u201crregulluar njeriun\u201d dhe nd\u00ebrtuar \u201cshoq\u00ebrin\u00eb e mir\u00eb\u201d (jo n\u00eb kuptimin e ngurt\u00eb metafizik). K\u00ebto \u201cide\u201d m\u00eb shum\u00eb t\u00eb hedhura sponatnisht kan\u00eb ndikuar n\u00eb zgjerimin e deformimeve morale t\u00eb jet\u00ebs n\u00eb shoq\u00ebrin\u00eb ton\u00eb. Ato pasqyrohen n\u00eb ndryshimet dhe p\u00ebrkeq\u00ebsimet e thella situat\u00ebs s\u00eb jet\u00ebs morale. Edhe pse ide t\u00eb tilla nuk jan\u00eb artikuluar teorikisht, filozofikisht dhe etikisht, njer\u00ebzit n\u00eb m\u00ebnyr\u00eb intuitive kan\u00eb filluar t\u00eb kuptojn\u00eb aksin, t\u00eb dallojn\u00eb kahjen e orientimit t\u00eb jet\u00ebs morale t\u00eb shoq\u00ebris\u00eb, t\u00eb m\u00ebnyrave eksentrike antinormative dhe ultraliberale t\u00eb sjelljes s\u00eb njer\u00ebzve tan\u00eb.<\/p>\n

Filozof\u00ebt, eticien\u00ebt dhe sociolog\u00ebt tan\u00eb kan\u00eb p\u00ebrgj\u00ebgj\u00ebsi morale teorike p\u00ebr situat\u00ebn e gj\u00ebndjes morale t\u00eb shoq\u00ebris\u00eb ton\u00eb. Jo aq se e kan\u00eb ata kan\u00eb dor\u00eb gjithcka por kan\u00eb p\u00ebrgjegj\u00ebsin\u00eb q\u00eb kan\u00eb r\u00ebn\u00eb n\u00eb \u201cpresionin imperialist\u201d t\u00eb thellimit t\u00eb prirjes s\u00eb orientimit t\u00eb lir\u00eb (n\u00eb kuptimin amoral) t\u00eb jet\u00ebs dhe nuk marrin mundimin q\u00eb t\u2019i tregojn\u00eb shoq\u00ebris\u00eb ton\u00eb gabimin q\u00eb \u00ebsht\u00eb duke b\u00ebr\u00eb, kostoja e t\u00eb cilit do t\u00eb jet\u00eb shum\u00eb e lart\u00eb, ndoshta e pap\u00ebrballueshme n\u00eb se do t\u00eb ecim gjat\u00eb n\u00eb k\u00ebt\u00eb rrug\u00eb.<\/p>\n

Ndryshimet e jet\u00ebs shoq\u00ebrore doemos q\u00eb do t\u00eb ndryshonin edhe parimet e sjelljes morale, m\u00ebnyrat e rind\u00ebrtimit t\u00eb moralit mbi platform\u00ebn e modernitetit. Por kjo nuk do t\u00eb thot\u00eb se morali modern nuk ka nevoj\u00eb p\u00ebr parime konsensuale t\u00eb cilat edhe pse burojn\u00eb nga jeta, nga m\u00ebnyrat e nd\u00ebrtimit t\u00eb marr\u00ebdh\u00ebnieve t\u00eb njer\u00ebzve midis tyre dhe shoq\u00ebrin\u00eb n\u00eb t\u00ebr\u00ebsi, ndaj kan\u00eb nevoj\u00eb p\u00ebr trajtime dhe interpretime t\u00eb sakta, elokuente filozofike, etike dhe sociologjike.<\/p>\n

Ndryshimet e jet\u00ebs shoq\u00ebrore v\u00ebrtet e largojn\u00eb jet\u00ebn nga parimet e moralit tradicional por jo nga nevoja p\u00ebr t\u00eb nd\u00ebrtuar parime etike fillestare moderne, gradualisht t\u00eb q\u00ebndrueshme t\u00eb etik\u00ebs si kusht p\u00ebr t\u00eb gjetur m\u00ebnyra t\u00eb reja t\u00eb nd\u00ebrtimit t\u00eb sjelljes qytetare. P\u00ebrshtatja e etik\u00ebs dhe m\u00ebnyrave t\u00eb sjelljes s\u00eb njer\u00ebzve me koh\u00ebn ton\u00eb nuk \u00ebsht\u00eb proces q\u00eb mund t\u00eb realizohet pa njohurit\u00eb e duhura etike dhe pa pranin\u00eb e institucioneve edukative q\u00eb kan\u00eb detyr\u00eb p\u00ebrsosjen e sjelljes morale t\u00eb njeriut. Nd\u00ebrtimi i parimeve etike t\u00eb sjelljes sociale dhe individuale, nuk \u00ebsht\u00eb veprimtari dogmatike e nd\u00ebrtimit t\u00eb parafabrikuar t\u00eb disa normave q\u00eb nuk i p\u00ebrshtaten koh\u00ebs, apo q\u00eb jan\u00eb jasht\u00eb realitetit t\u00eb jet\u00ebs dhe natyr\u00ebs s\u00eb njeriut modern.<\/p>\n

Parimet etike n\u00eb shoq\u00ebrin\u00eb shqiptare jan\u00eb premis\u00eb fillestare e domosdoshme q\u00eb i duhen jet\u00ebs dhe njeriut p\u00ebr t\u00eb nd\u00ebrtuar personalitetin dhe sjelljen qytetare, q\u00eb ndikon n\u00eb angazhimin n\u00eb m\u00ebnyr\u00ebn e duhur n\u00eb jet\u00ebn publike, nd\u00ebrtimin e marr\u00ebdh\u00ebnieve sociale, q\u00eb jan\u00eb n\u00eb nj\u00eb far\u00eb m\u00ebnyre jo aq norma q\u00eb kan\u00eb fuqi teorike por jan\u00eb parime t\u00eb jet\u00ebs, q\u00eb kan\u00eb forc\u00ebn e detyrimeve t\u00eb sjelljes praktike t\u00eb njeriut. Koha nuk ka m\u00eb nevoj\u00eb p\u00ebr etik\u00eb metafizike, as p\u00ebr mekanizmat e vjet\u00ebr t\u00eb nd\u00ebrtimit t\u00eb sjelljes s\u00eb njeriut. Rruga e gjat\u00eb dogmatike, jo eficiente nuk \u00ebsht\u00eb e kollajt\u00eb t\u00eb zbatohet n\u00eb koh\u00ebn ton\u00eb. Rruga p\u00ebr t\u2019u b\u00ebr\u00eb dhe p\u00ebr t\u00eb qen\u00eb njeri me vlera etike kalon n\u00ebp\u00ebr nj\u00eb \u201cshteg tjet\u00ebr\u201d, q\u00eb nuk \u00ebsht\u00eb aq shum\u00eb metafizik sa \u00ebsht\u00eb konkret, praktik dhe didaktik.<\/p>\n

Kjo rrug\u00eb duket sikur e leht\u00ebson procesin e \u201cetizimit t\u00eb shoq\u00ebris\u00eb\u201d, t\u00eb nd\u00ebrtimit etik t\u00eb sjelljeve t\u00eb njeriut. Megjithat\u00eb njeriu nuk b\u00ebhet vetvetiu njeri. Ca m\u00eb pak jasht\u00eb ndikimeve t\u00eb duhura p\u00ebr ta m\u00ebsuar pse duhet t\u00eb jet\u00eb njeri dhe si mund t\u00eb b\u00ebhet etikisht i till\u00eb. Por jo me dogmatiz\u00ebm dhe ngurt\u00ebsi metafizike, por me ndikime kulturore inkrementaliste, ushtrimin e parimeve etike q\u00eb e ndihmojn\u00eb njeriun t\u00eb b\u00ebhet njeri i koh\u00ebs s\u00eb tij etike. Nd\u00ebrkaq kjo nuk rregullohet n\u00eb se si shoq\u00ebri do t\u00eb ecim n\u00eb rrug\u00ebn e n\u00ebp\u00ebrk\u00ebmbjes s\u00eb t\u00ebr\u00eb tradit\u00ebs historike morale q\u00eb nuk \u00ebsht\u00eb e t\u00ebra pa vler\u00eb.<\/p>\n

Kjo nuk b\u00ebhet pa pranuar nevoj\u00ebn e nj\u00eb sistemi t\u00eb qart\u00eb t\u00eb vlerave morale t\u00eb p\u00ebrbashk\u00ebta, madje edhe me hierarki e atyre q\u00eb jan\u00eb m\u00eb kryesore, t\u00eb p\u00ebrgjithshme q\u00eb kan\u00eb t\u00eb b\u00ebjn\u00eb me \u201cstofin etik\u201d t\u00eb p\u00ebrbashk\u00ebt t\u00eb jet\u00ebs son\u00eb. \u00cbsht\u00eb e v\u00ebrtet\u00eb q\u00eb shoq\u00ebria jon\u00eb p\u00ebr arsye historike, akoma \u00ebsht\u00eb n\u00eb faz\u00ebn e largimit nga paradigmat e moralit t\u00eb vjet\u00ebr dogmatik dhe metafizik t\u00eb s\u00eb kaluar\u00ebs q\u00eb \u00ebsht\u00eb produkt adekuat i koh\u00ebs s\u00eb vet. Fushata e nihilizmit ndaj etik\u00ebs dhe vlerave morale \u00ebsht\u00eb ende shum\u00eb i fort\u00eb, gati i pap\u00ebrballuesh\u00ebm. Natyrisht ka nj\u00eb lloj nihilizmi q\u00eb \u00ebsht\u00eb i duhur, me vlera deri n\u00eb nj\u00eb mase.<\/p>\n

Por besoj se nuk duhet t\u00eb pranojm\u00eb q\u00eb nihilizmi moral, mohimi i cdo parimi etik, modaliteteve qytetare t\u00eb m\u00ebnyr\u00ebs qytetare t\u00eb sjelljes duhet t\u00eb b\u00ebhet kaq i q\u00ebndruesh\u00ebm, madje deri n\u00eb nivelin e pranimit dhe pajtimit me \u201cideologjin\u00eb e amoralitetit\u201d. P\u00ebrkundrazi, vendin e \u201cnihilizmit pasiv\u201d q\u00eb vet\u00ebm shkat\u00ebrron etik\u00ebn dhe destrukton sjelljet e vjetra p\u00ebr koh\u00ebn modern, duhet ta z\u00ebr\u00eb \u201cnihilizmi aktiv\u201d. Kjo do t\u00eb thot\u00eb q\u00eb duke u larguar nga disa parime t\u00eb vjetra t\u00eb etik\u00ebs s\u00eb koh\u00ebs s\u00eb shkuar, m\u00ebnyr\u00ebs s\u00eb sjelljes dhe nd\u00ebrtimit t\u00eb marr\u00ebdh\u00ebnieve, duhet t\u00eb nd\u00ebrtojm\u00eb nj\u00eb etik\u00eb tjet\u00ebr, bashk\u00eb me m\u00ebnyrat e sjelljes qytetare q\u00eb jan\u00eb adekaute me koh\u00ebn.<\/p>\n

Duke b\u00ebr\u00eb ca hapa prapa n\u00eb rrug\u00ebn p\u00ebr t\u2019u larguar nga morali doktrinarist, nga parimet e etik\u00ebs normativiste t\u00eb s\u00eb kaluar\u00ebs, kjo nuk do t\u00eb thot\u00eb q\u00eb etika mund t\u00eb mbijetoj\u00eb duke jetuar n\u00eb terrene sterile, pa \u201caj\u00ebr historik\u201d dhe rrafshin\u00ebn rr\u00ebshqit\u00ebse t\u00eb relativizmit moral. Ndaj nj\u00eb far\u00eb m\u00ebnyre nuk jan\u00eb njer\u00ebzit tan\u00eb p\u00ebrgjegj\u00ebs p\u00ebr imperativat e ndryshimeve morale q\u00eb sjell koha dhe p\u00ebrball\u00eb t\u00eb cilave jemi t\u00eb pafuqish\u00ebm t\u00eb k\u00ebmb\u00ebngulim p\u00ebr t\u00eb q\u00ebn\u00eb ne shqiptar\u00ebt etikisht ndryshe nga t\u00eb tjer\u00ebt. Koha moderne nuk \u00ebsht\u00eb koh\u00eb p\u00ebr \u201cp\u00ebrralla morale\u201d, as p\u00ebr besime t\u00ebkotaq\u00eb mund t\u00eb jen\u00eb tradicionale, t\u00eb vler\u00ebsuara n\u00eb koh\u00ebn e tyre, por t\u00eb pap\u00ebrshtatshme dhe penguese p\u00ebr shoq\u00ebrin\u00eb dhe njeriun e koh\u00ebs moderne.<\/p>\n

Q\u00ebndrimet kritike ndaj dogmave morale nuk ka pse t\u00eb na shqet\u00ebsojn\u00eb. P\u00ebrkundrazi duhet t\u00eb na g\u00ebzojn\u00eb q\u00eb jemi n\u00eb rrug\u00ebn e duhur t\u00eb progresit social dhe moral. Q\u00ebndrimi kritrik ndaj bagazheve morale t\u00eb s\u00eb kaluar\u00ebs nuk \u00ebsht\u00eb nihiliz\u00ebm moral, por nj\u00eb trajtim ndryshe i vlerave t\u00eb prejardhura nga shoq\u00ebria jon\u00eb e s\u00eb kaluar\u00ebs dhe t\u00eb p\u00ebrshtatura me k\u00ebrkesat e koh\u00ebs moderne. N\u00eb fush\u00ebn e moralit nuk ka t\u00eb v\u00ebrteta t\u00eb p\u00ebrjetshme, parime dogmatike q\u00eb nuk ndryshojn\u00eb kur koha ndryshon dhe shoq\u00ebria bashk\u00eb me njeriun transformohet. Koha nuk ka nevoj\u00eb p\u00ebr gj\u00ebra morale abstrakte q\u00eb nuk i hyjn\u00eb n\u00eb pun\u00eb shoq\u00ebris\u00eb dhe jet\u00ebs moderne, nevoj\u00ebs p\u00ebr jet\u00eb t\u00eb v\u00ebrtet\u00eb morale t\u00eb njeriut si qytetar. Problemet morale jan\u00eb siklete serioze t\u00eb qytet\u00ebr\u00ebimit ton\u00eb. Kjo \u00ebsht\u00eb arsyeja pse sociolog\u00ebt, eticien\u00ebt, filozof\u00ebt, fetar\u00ebt, etj, mendojn\u00eb q\u00eb problemet e jet\u00ebs morale jan\u00eb c\u00ebshtje, q\u00eb asnj\u00ebher\u00eb n\u00eb shoq\u00ebri nuk mund t\u00eb lihen m\u00ebnjan\u00eb apo t\u00eb braktisen si t\u00eb panevojshme\u2026<\/p>\n","protected":false},"excerpt":{"rendered":"

G\u00ebzim TUSHI Problemet e jet\u00ebs etike dhe shqet\u00ebsimet e sjelljes s\u00eb njer\u00ebzve n\u00eb shoq\u00ebrin\u00eb shqiptare dhe qytet\u00ebrimin ton\u00eb modern nuk jan\u00eb m\u00eb c\u00ebshtje an\u00ebsore. Si probleme q\u00eb nuk e kan\u00eb rradh\u00ebn e duhur p\u00ebr t\u2019u marr\u00eb me to. P\u00ebrkundrazi n\u00eb se vler\u00ebsojm\u00eb sasin\u00eb e problemeve morale dhe cil\u00ebsin\u00eb e c\u00ebshtjeve etike duhet pranuar se ato […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[2],"tags":[],"class_list":{"0":"post-1070","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-artikuj"},"yoast_head":"\nPse duhet t\u00eb merremi me etik\u00ebn ton\u00eb ? - FjALA e LIR\u00cb - Arkivi<\/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:\/\/fjala.info\/2009-2015\/pse-duhet-te-merremi-me-etiken-tone\/\" \/>\n<meta property=\"og:locale\" content=\"sq_AL\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Pse duhet t\u00eb merremi me etik\u00ebn ton\u00eb ? - FjALA e LIR\u00cb - Arkivi\" \/>\n<meta property=\"og:description\" content=\"G\u00ebzim TUSHI Problemet e jet\u00ebs etike dhe shqet\u00ebsimet e sjelljes s\u00eb njer\u00ebzve n\u00eb shoq\u00ebrin\u00eb shqiptare dhe qytet\u00ebrimin ton\u00eb modern nuk jan\u00eb m\u00eb c\u00ebshtje an\u00ebsore. 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