{"id":13228,"date":"2013-11-03T09:00:16","date_gmt":"2013-11-03T08:00:16","guid":{"rendered":"http:\/\/fjala.info\/?p=5118"},"modified":"2013-11-03T09:00:16","modified_gmt":"2013-11-03T08:00:16","slug":"100-vjet-albert-camus-kerkoi-kuptimin-e-jetes-dhe-botes-gjeti-njeriun","status":"publish","type":"post","link":"https:\/\/fjala.info\/2009-2015\/100-vjet-albert-camus-kerkoi-kuptimin-e-jetes-dhe-botes-gjeti-njeriun\/","title":{"rendered":"100 vjet Albert Camus – K\u00ebrkoi kuptimin e jet\u00ebs dhe bot\u00ebs. Gjeti njeriun!"},"content":{"rendered":"

\"\" Xhemal Ahmeti<\/strong>
\n( http:\/\/www.letrat.eu\/p-artikujt_lexo.php?id=130<\/a> )<\/p>\n

K\u00ebrkoi kuptimin e jet\u00ebs dhe bot\u00ebs. Gjeti njeriun. U p\u00ebrball me absurdin si drejtues ekzistence. Preferoi revolt\u00ebn. Beri nj\u00ebrin nga shkrimtar\u00ebt m\u00eb t\u00eb m\u00ebdhenj francez t\u00eb shekullit 20 dhe kryevepr\u00ebn letrare t\u00eb ekzistencializmit (I Huaji). M\u00eb 7 n\u00ebndor t\u00eb k\u00ebtij viti Albert Camus i mbush 100 vjet.<\/p>\n

Rr\u00ebpir\u00ebs, me nj\u00eb monolit n\u00eb shpin\u00eb, mezi luan k\u00ebmb\u00ebt Sizifi. Sapo mb\u00ebrrin maj\u00ebn kap ngarendsh\u00ebm teposht\u00ebn, don\u00eb t\u00eb mb\u00ebrrije para shk\u00ebmbit n\u00eb rrafsh, i duhet nj\u00eb cop\u00eb koh\u00eb p\u00ebr t\u00eb dihatur sadopak. Kjo \u00ebsht\u00eb jeta, e p\u00ebrhershme, e nj\u00ebjt\u00eb e Sizifit pik\u00ebr\u00ebn\u00eb. Per\u00ebndit\u00eb e kan\u00eb d\u00ebnuar t\u00eb jetoj\u00eb ashtu, t\u00eb b\u00ebj\u00eb nj\u00eb ekzistenc\u00eb absurde, monotone, plot vuajtje, t\u00eb p\u00ebrhershme. Ai paguan, vuan p\u00ebr shkak t\u00eb revolt\u00ebs, intrigave, shamatave, talljes ndaj per\u00ebndive e n\u00eb ve\u00e7anti se lidhi k\u00ebmbeduar per\u00ebndin\u00eb e vdekjes Thanatin para port\u00ebs s\u00eb Hadit.<\/p>\n

Kjo metafor\u00eb mitologjike, antike, \u00ebsht\u00eb baza dhe uzina mbi t\u00eb cil\u00ebn shkrimtari dhe intelektuali francez Albert Camus nd\u00ebrton bot\u00ebn e tij krijuese, respektivisht filozofin\u00eb e tij t\u00eb ekzistencializmit, jo at\u00eb t\u00eb majt\u00ebn, sartrianen, as at\u00eb t\u00eb djatht\u00ebn heideggerianen, por at\u00eb absurden, camusianen. P\u00ebrkund\u00ebr tez\u00ebs s\u00eb popullarizuar q\u00eb thot\u00eb se filozofia e Camus nis tek eseja i tij \u00abMiti i Sizifit\u00bb [1942] dhe kulmon tek \u00abNjeriu i revoltuar\u00bb [1951] e v\u00ebrtet\u00eb \u00ebsht\u00eb se q\u00eb nga vepra e tij e par\u00eb me ese letrare \u00abDrit\u00eb dhe hije\u00bb [1937] e deri te romani i botuar postmortem \u00abNjeriu i par\u00eb\u00bb [1994] Albert Camus iu p\u00ebrmbahet rigorozsh\u00ebm linjave q\u00eb ia dikton metafora, legjenda e Sizifit. Krejt e shkruara dhe e menduara, n\u00eb mbar\u00eb vepr\u00ebn e tij, \u00ebsht\u00eb amplifikim eufonik, del estetizim etiologjik i fatalitetit t\u00eb qenies s\u00eb parad\u00ebnuar me loj\u00ebn absurde, t\u00eb cil\u00ebn zot\u00ebrat e b\u00ebjn\u00eb me njeriun k\u00ebndej- e p\u00ebrtejvarrit.<\/p>\n

FATALITETI I EKZILIT<\/strong><\/p>\n

N\u00eb k\u00ebt\u00eb 7 n\u00ebntor shkrimtari algjero-francez do t\u00eb festonte 100 vjetorin e lindjes s\u00eb tij. Hibridi (nga n\u00ebna spanjoll, nga i ati francez) Albert Camus lind n\u00eb vreshtarin\u00eb e kolonizator\u00ebve francez\u00eb n\u00eb fshatin Mondovi t\u00eb Annaba-s\u00eb algjeriane, ku i ati i punonte si magazinier i ver\u00ebs. N\u00eb mosh\u00ebn nj\u00ebvje\u00e7are humb t\u00eb atin, i cili kthehet r\u00ebnd\u00eb i l\u00ebnduar nga beteja e Marn\u00ebs (Lufta e par\u00eb bot\u00ebrore). Qysh si f\u00ebmij\u00eb Camus p\u00ebrballet me mjerimin, n\u00eb stadin e tij m\u00eb t\u00eb eg\u00ebr: bashk\u00eb me t\u00eb v\u00ebllain dhe t\u00eb \u00ebm\u00ebn, q\u00eb t\u00eb dy gjysm\u00eb t\u00eb hendikepuar, lufton p\u00ebr t\u00eb ekzistuar her\u00eb si pun\u00ebtor fabrike, her\u00eb si pastrues e m\u00eb s\u00eb shumti duke u v\u00ebrdallur rrug\u00ebve t\u00eb balt\u00ebrta, epidemike t\u00eb lagjes Belcourt t\u00eb Algjerit. I huaj q\u00eb ndihet i atysh\u00ebm m\u00eb shum\u00eb se vend\u00ebsit, i urryer si pinjoll pushtuesish, urryes i p\u00ebrzjarrt\u00eb i kolonizator\u00ebve, i huaj p\u00ebr t\u00eb dyja pal\u00ebt. Deri n\u00eb mosh\u00ebn e tij 17 vje\u00e7are [1930] kjo \u00ebsht\u00eb jeta e Albertit, jeta e tij n\u00eb nj\u00eb bot\u00eb t\u00eb huaj. Dhe pik\u00ebrisht k\u00ebtu nis e zhvillohet romani i tij i par\u00eb \u00abI huaji\u00bb n\u00eb Algjerin\u00eb e viteve t\u00eb 30-ta.<\/p>\n

I HUAJI [1942]<\/strong><\/p>\n

Meursault rri shtangur, pa lot\u00eb, ka fiksuar syt\u00eb n\u00eb k\u00ebpuc\u00ebt e priftit q\u00eb d\u00ebrd\u00ebllit di\u00e7ka mbi kufom\u00ebn e n\u00ebn\u00ebs s\u00eb tij. P\u00ebrderisa t\u00eb tjer\u00eb lotojn\u00eb ceremonialisht rreth varrit, Meursault mezi pret t\u00eb ik\u00eb.<\/p>\n

Fqinji i tij, makroja Raymond Sint\u00e8s ka brenga tjera, as q\u00eb i intereson se mikut t\u00eb tij i ka vdekur e \u00ebma. As Meursault-it duket t\u00eb mos interesoj\u00eb zija: kur i pari i k\u00ebrkon t\u2019i nd\u00ebrmjet\u00ebsoj\u00eb p\u00ebr ta p\u00ebrvet\u00ebsuar nj\u00eb arabe t\u00eb bukur, nj\u00eb ish \u00abmikesh\u00eb\u00bb t\u00eb Meursault-s\u00eb, ai pranon pa hezituar. Komploti del i suksessh\u00ebm. Kryeprotagonisti i Camus-s\u00eb e di q\u00eb Sint\u00e8s e keqtrajton, p\u00ebrdhunon dhe detyron n\u00eb prostitucion araben, mir\u00ebpo Meursault \u00ebsht\u00eb i ftoht\u00eb, edhe kur p\u00ebrjeton parasyve ndonj\u00eb ekzekutim nuk ndalet as p\u00ebr t\u00eb shikuar e lere m\u00eb p\u00ebr t\u00eb ndihmuar, k\u00ebshtu se indiferent, indolent deri n\u00eb asht. Edhe kur turma e familjar\u00ebve t\u00eb arabes e k\u00ebrc\u00ebnojn\u00eb at\u00eb dhe Raymond Sint\u00e8s me thika, pas rrahjes, po ashtu, ftoht\u00eb fshin do pika gjaku nga hunda dhe ec\u00eb si statuj\u00eb mobile sikur mos t\u00eb kishte ndodhur asgj\u00eb. T\u00eb nes\u00ebrmen nj\u00ebri nga arab\u00ebt e z\u00eb vet\u00ebm rrug\u00ebs, ia drejton thik\u00ebn, nd\u00ebrsa ky Meursault, konform emrit q\u00eb ka [Disa nga kritik\u00ebt mendojn\u00eb se emri i kryepersonazhit t\u00eb Camus-s\u00eb \u00ebsht\u00eb kombinim i fjal\u00ebve \u00abvdis idiot!\u00bb] gjuan me revole mbi t\u00eb. D\u00ebnohet me vdekje. N\u00eb qeli p\u00ebrjeton finalen: \u00abaty p\u00ebrjeton p\u00ebrk\u00ebdheljen e ngroht\u00eb t\u00eb indiferenc\u00ebs s\u00eb bot\u00ebs\u00bb!<\/p>\n

Romani \u00abI hujai\u00bb jo vet\u00ebm nga Sartre konsiderohet si i till\u00eb, por \u00ebsht\u00eb kryevepra e ekzistencializmit n\u00eb let\u00ebrsin\u00eb bot\u00ebrore.<\/p>\n

DASHURIT\u00cb DHE DIVORCET<\/strong><\/p>\n

Disa muaj t\u00eb vitit 1930 Albert Camus i kalon detyruesh\u00ebm shtrir\u00eb n\u00eb shtrat nj\u00eb spitali francez. Tuberkulozi ia shemb \u00ebndrr\u00ebn q\u00eb t\u00eb nis me studimet e filozofis\u00eb n\u00eb Universitetin e Algjerit. Tok me sh\u00ebrimin e prek edhe dashuria e tij e par\u00eb, e s\u00ebmura Simone Hi\u00e9, ajo e varura nga morfiumi, drogat tjera dhe hiperseksualiteti, e cila s\u00eb shpejti do t\u2019i b\u00ebhet drama dhe muza e poetit t\u00eb absurdit. Po si Sizifi p\u00ebrpiqet Camus ta shp\u00ebtoj\u00eb zan\u00ebn (k\u00ebshtu e thirr Hi\u00e9 A.C. nderi n\u00eb momentin e fundit) e tij nga prap\u00ebsit\u00eb e narkodemon\u00ebve. Mu n\u00eb shkall\u00ebn, klimaksin peripetik, m\u00eb tragjik t\u00eb dram\u00ebs s\u00eb k\u00ebsaj dashurie, n\u00eb at\u00eb pik\u00eb kur njer\u00ebzit r\u00ebndom dor\u00ebzojn\u00eb nj\u00ebri tjetrin, Camus vepron si \u00e7do bohem: marton m\u00eb 16 qershor 1934 Hi\u00e9-n\u00eb, at\u00eb grua t\u00eb cil\u00ebn deri n\u00eb vdekje, edhe kur ajo t\u00eb do ta ket\u00eb tradhtuar ose do t\u00eb b\u00ebj jet\u00ebn e kufom\u00ebs mobile (t\u00eb Camus-s\u00eb) do ta p\u00ebrkrah financiarisht e miq\u00ebsisht dashurin\u00eb e tij t\u00eb par\u00eb.<\/p>\n

Nj\u00eb qenie me nj\u00eb habitus, fat si Albert Camus, n\u00eb nj\u00eb koh\u00eb t\u00eb till\u00eb, ku mbaron? N\u00eb komuniz\u00ebm se ku tjet\u00ebr! N\u00eb vitin 1935 b\u00ebhet an\u00ebtar i PK t\u00eb Algjeris\u00eb. Dallohet si nj\u00ebri nga agjitator\u00ebt m\u00eb efektiv t\u00eb komunizmit dhe antikolonializmit. Pas diplomimit t\u00eb filozofis\u00eb me Plotin-in dhe Augustin-in Camus, p\u00ebr t\u00eb shp\u00ebtuar martes\u00ebn udh\u00ebton me Hi\u00e9 gjurm\u00ebve t\u00eb Kafk\u00ebs n\u00eb Prag\u00eb. N\u00eb kthim e sip\u00ebr, n\u00eb Salzburg merr vesh p\u00ebr afer\u00ebn seksuale t\u00eb gruas s\u00eb tij me mjekun e saj. Pas kthimit n\u00eb Algjer Camus ndahet jo vet\u00ebm prej saj. Ai divorcohet edhe nga komunizmi. P\u00ebrjashtohet me urdh\u00ebr t\u00eb Stalinit, sepse nuk pranon t\u00eb ndal\u00eb propagand\u00ebn e tij kund\u00ebr kolonializmit. Ik\u00eb n\u00eb Paris n\u00eb fillim t\u00eb vitit 1940 kur gjerman\u00ebt kishin p\u00ebrlar\u00eb pjes\u00eb t\u00eb m\u00ebdha t\u00eb vendit t\u00eb t\u00eb par\u00ebve t\u00eb t\u00eb atit.<\/p>\n

MITI I SIZIFIT [1942]<\/strong><\/p>\n

Ashtu si\u00e7 e p\u00ebrshkruan n\u00eb vepr\u00ebn \u00abI huaji\u00bb njeriun, nj\u00ebjt\u00eb e koncepton edhe ekzistenc\u00ebn reale t\u00eb tij: absurde! Njeriu \u00ebsht\u00eb i parad\u00ebnuar t\u00eb jetoj\u00eb duke pranuar t\u00eb jet\u00eb n\u00eb nj\u00eb bot\u00eb ku t\u00eb gjitha speciet t\u00eb nj\u00ebjtin fat kan\u00eb [analogia entis]: t\u00eb vuajn\u00eb pa vrar\u00eb vet\u00ebn. K\u00ebt\u00eb e sugjeron Camus n\u00eb pjes\u00ebn e par\u00eb dhe t\u00eb dyt\u00eb t\u00eb studimit t\u00eb tij. Pra vet\u00ebnjohjen si parakusht p\u00ebr t\u00eb pranuar bot\u00ebn dhe fatin ashtu si\u00e7 \u00ebsht\u00eb, pa u \u00e7mendur, pa k\u00ebrkuar humner\u00ebn, po si Sizifi i cili b\u00ebn jet\u00eb monotone me shk\u00ebmbin e tij n\u00eb shpin\u00eb dhe megjithat\u00eb ia ftoh\u00eb Thanatit [vdekjes] saher\u00eb q\u00eb ia z\u00eb syri n\u00eb horizont. Ky qenka kuptimi i jet\u00ebs? Jo thot\u00eb Camus, sepse jeta ashtu si vdekja nuk kan\u00eb asnj\u00eb kuptim. E dyta duket m\u00eb e \u00abdinjitetshme\u00bb sepse \u00ebsht\u00eb i vetmi fatalitet i paradh\u00ebn\u00eb, i vendosur e t\u00eb cilit nuk ke nga i ik\u00eb. Jasht\u00eb k\u00ebtij stadi t\u00eb zhgjak\u00ebsuar s\u2019ka ku? Po. Revolta e brendshme, e \u00e7donj\u00ebrit, cila nuk \u00ebsht\u00eb shp\u00ebtim nga absurditeti por \u00ebsht\u00eb luft\u00eb, e vetmja gj\u00eb e kuptimt\u00eb p\u00ebr t\u00eb cil\u00ebn ia vlen t\u00eb mos vdiset, sepse nj\u00ebkoh\u00ebsisht kjo revolt\u00eb aktive, ekzistenca n\u00ebnkupton solidaritet ndaj tjer\u00ebve. Si duket kjo letrarisht?<\/p>\n

MURTAJA [1947]<\/strong><\/p>\n

\u00abNdodhit\u00eb e \u00e7uditshme t\u00eb cilave iu kushtohet kjo kronik\u00eb, kan\u00eb ndodhur n\u00eb Oran t\u00eb vitit 194\u2026\u00bb, k\u00ebshtu e hap q\u00ebllimisht rr\u00ebfimin \u00abMurtaja\u00bb shkrimtari tashm\u00eb i vendosur n\u00eb Franc\u00eb. Le vitin hapur n\u00eb shenj\u00eb alarmi: kjo q\u00eb ndodh\u00eb k\u00ebtu, ka ndodhur edhe m\u00eb her\u00ebt, do t\u00eb ndodh\u00eb edhe nes\u00ebr.<\/p>\n

Romani metafizik \u00ebsht\u00eb nd\u00ebrtuar si dram\u00eb. Akti i par\u00eb: Ekspozeja \u2013 Dr. Rieux gjen stahorin, korrierin e murtaj\u00ebs n\u00eb Oran. Akti i dyt\u00eb: Intensifikimi \u2013 Epidemia p\u00ebrhapet gjithandej. Rrug\u00ebve, korridoreve, shitoreve gjithandej kufoma njer\u00ebzish, kadavra minjsh, qensh, macesh. T\u00eb infektuarit presin vdekjen, t\u00eb painfektuarit presin murtaj\u00ebn. Akti i tret\u00eb: Kulmi \u2013 Murtaja ka asgj\u00ebsuar, djegur, p\u00ebrheshtur qytetin Oran. Akti i kat\u00ebrt: Momenti retardesk \u2013 Murtaja, pas ngopjes p\u00ebrgatit pla\u00e7kat p\u00ebr diku tjet\u00ebr. Akti i pest\u00eb: Katastrofa \u2013 kthimi n\u00eb normalitet. N\u00eb absurd!<\/p>\n

Nga shtat\u00eb personazhet kryesor\u00eb tre kan\u00eb mbijetuar, tre kan\u00eb vdekur dhe nj\u00ebri \u00ebsht\u00eb \u00e7mendur. Dr. Bernhard Rieux [q\u00eb del n\u00eb fund t\u00eb jet\u00eb \u00abautori\u00bb], mjeku, ateisti dhe praktikuesi m\u00eb i denj\u00eb i dashuris\u00eb ndaj tjer\u00ebve mbijeton. Mbijeton po ashtu edhe n\u00ebpun\u00ebsi Grand q\u00eb i \u00ebsht\u00eb fiksuar ta shkruaj\u00eb nj\u00eb roman. Cottard q\u00eb gjat\u00eb murtaj\u00ebs p\u00ebrpiqet ta vras\u00eb veten p\u00ebrfundon n\u00eb klinikat psikiatrike. I gjall\u00eb mbetet edhe gazetari emigrant Rambert. Politikani Tarrou vdes. Mbijeton edhe Paneloux, prifti jezuit q\u00eb murtaj\u00ebn e pranon si dhe propagandon si d\u00ebnim t\u00eb Zotit ndaj mondanitetit p\u00ebrjet\u00ebsisht keqb\u00ebr\u00ebs.<\/p>\n

Pavar\u00ebsisht religjionit, besimit, filozofis\u00eb, n\u00eb luft\u00eb, n\u00eb kriz\u00eb (Romani shkruhet gjat\u00eb LDB) t\u00eb gjith\u00eb b\u00ebjn\u00eb loj\u00ebn absurde t\u00eb ekzistenc\u00ebs. Murtaja del si parabol\u00eb e Rezistenc\u00ebs s\u00eb Njer\u00ebzve gjat\u00eb katastrofave [luft\u00ebs, epidemive…], nd\u00ebrsa mesazhi i romanit i qart\u00eb: Absurdi nuk mundet, ai mbijetohet n\u00ebp\u00ebrmjet solidaritetit t\u00eb njer\u00ebzve kund\u00ebr vdekjes [s\u00eb hershme] dhe tiranive.<\/p>\n

Kjo qenka revolta? Solidariteti?<\/strong><\/p>\n

Kat\u00ebr vite m\u00eb von\u00eb me nj\u00eb ese tjet\u00ebr sqaron Camus edhe m\u00eb kategorik filozofin\u00eb e tij, nj\u00eb ese q\u00eb jo vet\u00ebm Sartre-n e p\u00ebrdhos por nxit polemika epokale rreth filozofive, ideologjive, doktrinave dhe religjioneve.<\/p>\n

NJERIU N\u00cb REVOLT\u00cb [1951]<\/strong><\/p>\n

Historia nuk ka asnj\u00eb kuptim. Ajo ec\u00eb si nj\u00eb rrot\u00eb, sjell p\u00ebrs\u00ebritsh\u00ebm t\u00eb nj\u00ebjtat s\u00ebmundje, shtyp mbi trurin, vet\u00ebdijen dhe zymt\u00ebson saher\u00eb q\u00eb aktualizohet t\u00eb sotmen. Religjionet jan\u00eb kryeabsurdi i paradh\u00ebn\u00eb. Q\u00eb nga mesi i shekulli 18 e k\u00ebndej, q\u00eb t\u00eb gjitha ideologjit\u00eb dhe filozofit\u00eb jan\u00eb konstruksione tragjike, jan\u00eb utopi \u00e7njer\u00ebzore. Sepse ak\u00ebcila nga to synon monopolin absolut mbi fatin dhe form\u00ebn e jet\u00ebs s\u00eb njeriut. T\u00eb gjitha nuk kishin e s\u2019do t\u00eb ken\u00eb kurr\u00eb tjet\u00ebr causa finalis p\u00ebrve\u00e7 absurdit, terrorit, diktaturave dhe vrasjes s\u00eb legjitimuar nga shteti. Camus fut e p\u00ebrzien trut\u00eb e revolucionit francez, atij rus, marksizmit, fashizmit, Hegelit, Marksit, Sade-s, Nietzsches, Rimbaud-es, Miltonit, Bakuninit, Brahamit n\u00eb nj\u00eb kazan dhe i b\u00ebrtet Njeriut t\u2019i p\u00ebrmbahet vet\u00ebm nj\u00eb parimi, i cili nuk ka nevoj\u00eb fare p\u00ebr asnj\u00eb asistenc\u00eb ideologjike, por, dhe me fjal\u00ebt e vet\u00eb Camus-\u00eb: \u00ab\u201dToka e premtuar\u201d nuk ekziston.<\/p>\n

\u00cbsht\u00eb e pamundur t\u00eb jetosh p\u00ebr t\u00eb nes\u00ebrmen pa e p\u00ebrjetuar t\u00eb sotmen. Bota si e till\u00eb nuk ka asnj\u00eb kuptim. Kuptimin bot\u00ebs dhe jet\u00ebs ia krijon njeriu aktiv kur vihet n\u00eb sh\u00ebrbim t\u00eb Tjetrit, kur lufton p\u00ebr t\u00eb lirin\u00eb e t\u00eb skllav\u00ebruarit e t\u00eb diskriminuarit. Vet\u00ebm Arti dhe Revolta jan\u00eb t\u00eb p\u00ebrjetshme. Ia vlen t\u00eb duhet planeti, ia vlen t\u00eb veprohet n\u00eb m\u00ebnyr\u00eb inteligjente, t\u00eb qart\u00eb dhe t\u00eb veprohet aktivisht\u00bb. Camus nuk besonte n\u00eb at\u00eb se e Keqja, Vrasjet, Tiranit\u00eb do t\u00eb zhduken ndonj\u00ebher\u00eb. Gjith\u00e7ka q\u00eb njeriu mund t\u00eb b\u00ebj\u00eb \u00ebsht\u00eb t\u00eb jap\u00eb gjith\u00e7ka prej vetes p\u00ebr t\u00eb reduktuar d\u00ebmin e tyre, k\u00ebshtu sa p\u00ebr ta b\u00ebr\u00eb jet\u00ebn t\u00eb durueshme [Kujto Nietzschen me artin e tij si mjet p\u00ebr t\u00eb b\u00ebr\u00eb realitetin t\u00eb duruesh\u00ebm].<\/p>\n

Pas botimit t\u00eb p\u00ebrmbledhjes me ese \u00abNjeriu n\u00eb revolt\u00eb\u00bb Jean Paul Sartre [q\u00eb sapo kishte aderuar n\u00eb Partin\u00eb komuniste] e akuzoi t\u00eb ket\u00eb tradhtuar idealet komuniste. Divizioni i filozof\u00ebve nisi kampanj\u00ebn p\u00ebr dekonstruksionin e teoris\u00eb s\u00eb Absurdit. Polemika do t\u00eb vazhdoj\u00eb intensivisht edhe pas shuarjes [aksidentit me Gallimard-\u00ebt] s\u00eb Camus-\u00eb m\u00eb 4 janar t\u00eb vitit 1960.<\/p>\n

FILOZOFIA<\/strong><\/p>\n

\u00cbsht\u00eb vendim personal se a don\u00eb ta perceptosh bot\u00ebn si nj\u00eb g\u00ebrmadh\u00eb pa kuptim, t\u00eb paradh\u00ebn\u00eb apo don\u00eb t\u2019i besosh ndonj\u00eb teorie si ajo e Pierre-Simon Laplace q\u00eb thoshte se i gjith\u00eb universi \u00ebsht\u00eb n\u00ebn kontrollin e nj\u00eb demoni matematicien q\u00eb gjith\u00e7ka kalkulon dhe deri n\u00eb p\u00ebrimt\u00ebsi dirigjon edhe jet\u00ebn e humanitetit, \u00e7ka del jasht\u00eb orbit\u00ebs individuale \u00ebsht\u00eb raporti supra- dhe interhuman, konkretisht: jan\u00eb kolektivet njer\u00ebzore t\u00eb paradetyruara t\u00eb pranojn\u00eb fatin e Sizifit ashtu si\u00e7 \u00ebsht\u00eb [n\u00eb nj\u00ebrin nga interpretimet e shumta], apo guxojn\u00eb ato t\u00eb v\u00ebn\u00eb s\u00ebrish po si Sizifi n\u00eb aksion vullnetin e tyre t\u00eb lir\u00eb, duke e l\u00ebn\u00eb shk\u00ebmbin t\u00eb rrokulliset ku t\u00eb doj\u00eb, duke u shtrir\u00eb p\u00ebr t\u00eb marr\u00eb frym\u00eb e pse jo edhe duke ia krisur ndonj\u00eb k\u00ebnge? N\u00ebse p\u00ebr k\u00ebt\u00eb per\u00ebndit\u00eb e mbysin Sizifin, at\u00ebher\u00eb Camus s\u2019ka \u00e7ka thot\u00eb, sepse akti i vet\u00ebvrasjes \u00ebsht\u00eb i p\u00ebrjashtuar, revolta ka marr\u00eb kuptimin e duhur: lirin\u00eb dhe vullnetin e njeriut n\u00eb ndryshim, n\u00eb sabotim t\u00eb s\u00eb p\u00ebrs\u00ebritshmes!<\/p>\n

K\u00ebtu banon kontradikta kryesore e ekzistencializmit absurd t\u00eb Camus-s\u00eb. Me t\u00eb drejt\u00eb [jo ideologjike, sepse sa u p\u00ebrket ideologjive Camus ka t\u00eb drejt\u00eb, asnj\u00ebra prej atyre q\u00eb trajton nuk ka shp\u00ebtuar e virgj\u00ebr nga krimi] Jean Paul Sartre k\u00ebmb\u00ebngulte duke shpallur tezat e ish mikut t\u00eb tij t\u00eb paq\u00ebndrueshme duke evidentuar kund\u00ebrth\u00ebniet: nga nj\u00ebra an\u00eb i k\u00ebrkohet njeriut aktivizmi kund\u00ebr s\u00eb keqes, tiranive, pritet prej tij revolta e n\u00eb an\u00ebn tjet\u00ebr i thuhet vegjeto se nuk ke \u00e7ka b\u00ebn kund\u00ebr sistemit, fatit t\u00eb njeriut q\u00eb prodhon vet\u00eb njeriu se k\u00ebshtu qenka e th\u00ebn\u00eb. Tjetri problem kardinal i teoris\u00eb \u00ebsht\u00eb i ashtuquajturi \u00abproblemi induktiv\u00bb i Humes-it, Russell-it dhe tjer\u00ebve deri sot, i cili filozofikisht ende ka mbetur ashtu dhe i cili argumenton p\u00ebr ndryshueshm\u00ebrin\u00eb permanente e q\u00eb demanton tez\u00ebn se e ardhmja mund t\u00eb dignostifikohet sakt\u00ebsisht duke u sh\u00ebrbyer me t\u00eb kaluar\u00ebn, pra si ngjitje-zbritje me gurin n\u00eb shpin\u00eb drejt nj\u00eb shk\u00ebmbi.<\/p>\n

ARTI<\/strong><\/p>\n

N\u00ebp\u00ebrmjet k\u00ebrkimit filozofik t\u00eb kuptimit t\u00eb bot\u00ebs dhe jet\u00ebs Camus nuk na sjell zgjidhje relevante. Na i p\u00ebrs\u00ebrit kontradiktat dhe problemet e pazgjidhura ose q\u00eb nuk kan\u00eb zgjidhje. E v\u00ebrtet\u00eb. Kjo do t\u00eb jet\u00eb edhe arsyeja pse nga akademit\u00eb e bot\u00ebs as q\u00eb trajtohet si filozof i ekzistencializmit absurd, por m\u00eb shum\u00eb lexohet si nd\u00ebr ekzistencialist\u00ebt e par\u00eb q\u00eb n\u00ebp\u00ebrmjet artit hedh hipoteza shum\u00eb t\u00eb r\u00ebnd\u00ebsishme rreth shumic\u00ebs s\u00eb doktrinave njer\u00ebzore. Po ashtu si\u00e7 b\u00ebnte n\u00eb t\u00eb nj\u00ebjt\u00ebn koh\u00eb edhe Samuel Beckett, jo vet\u00ebm n\u00ebp\u00ebrmjet ides\u00eb filozofike n\u00eb art por edhe n\u00ebp\u00ebrmjet vet\u00eb stilit, form\u00ebs dhe gjuh\u00ebs, p\u00ebr t\u00eb d\u00ebshmuar absurdin e bot\u00ebkuptimeve t\u00eb shumta rreth bot\u00ebs, historis\u00eb dhe kultur\u00ebs.<\/p>\n

Nga nj\u00eb mit Albert Camus b\u00ebn projektin e tij jet\u00ebsor n\u00eb k\u00ebrkim t\u00eb kuptimit t\u00eb jet\u00ebs dhe bot\u00ebs n\u00eb relacion me njeriun, me ekzistenc\u00ebn e tij. Duke hulumtuar p\u00ebr t\u00eb v\u00ebrtetuar iden\u00eb e tij rreth t\u00eb s\u00eb v\u00ebrtet\u00ebs ekzistenciale absurde ai b\u00ebn vepra arti si \u00abKaligula\u00bb, \u00abI huaji\u00bb, \u00abRrethimi\u00bb dhe \u00abMurtaja\u00bb, k\u00ebshtu duke u b\u00ebr\u00eb shkrimtari m\u00eb i madh francez i shekullit 20 dhe nj\u00ebri nga lider\u00ebt e let\u00ebrsis\u00eb bot\u00ebrore at\u00ebher\u00eb, sot e p\u00ebrgjithmon\u00eb. Ndoshta ky edhe ka qen\u00eb synimi i gjeniut t\u00eb lindur n\u00eb Algjeri e jo t\u00eb vras\u00eb koh\u00eb p\u00ebr t\u2019ia dekonstruktuar formul\u00ebn induktive Humes-it dhe t\u00eb tjer\u00ebve? Sido q\u00eb t\u00eb jet\u00eb mir\u00eb q\u00eb \u00ebsht\u00eb se pa t\u00eb nuk do t\u00eb kuptonim dot se sa absurd b\u00ebhemi kur besojm\u00eb gjith\u00e7ka!<\/p>\n","protected":false},"excerpt":{"rendered":"

Xhemal Ahmeti ( http:\/\/www.letrat.eu\/p-artikujt_lexo.php?id=130 ) K\u00ebrkoi kuptimin e jet\u00ebs dhe bot\u00ebs. Gjeti njeriun. U p\u00ebrball me absurdin si drejtues ekzistence. Preferoi revolt\u00ebn. Beri nj\u00ebrin nga shkrimtar\u00ebt m\u00eb t\u00eb m\u00ebdhenj francez t\u00eb shekullit 20 dhe kryevepr\u00ebn letrare t\u00eb ekzistencializmit (I Huaji). M\u00eb 7 n\u00ebndor t\u00eb k\u00ebtij viti Albert Camus i mbush 100 vjet. Rr\u00ebpir\u00ebs, me nj\u00eb […]<\/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":[],"yoast_head":"\n100 vjet Albert Camus - K\u00ebrkoi kuptimin e jet\u00ebs dhe bot\u00ebs. 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Rr\u00ebpir\u00ebs, me nj\u00eb […]","og_url":"https:\/\/fjala.info\/2009-2015\/100-vjet-albert-camus-kerkoi-kuptimin-e-jetes-dhe-botes-gjeti-njeriun\/","og_site_name":"FjALA e LIR\u00cb - Arkivi","article_published_time":"2013-11-03T08:00:16+00:00","og_image":[{"url":"http:\/\/www.fjala.info\/2012\/albert_camus.jpg"}],"author":"admin","twitter_card":"summary_large_image","twitter_misc":{"Written by":"admin","Est. reading time":"14 minutes"},"schema":{"@context":"https:\/\/schema.org","@graph":[{"@type":"Article","@id":"https:\/\/fjala.info\/2009-2015\/100-vjet-albert-camus-kerkoi-kuptimin-e-jetes-dhe-botes-gjeti-njeriun\/#article","isPartOf":{"@id":"https:\/\/fjala.info\/2009-2015\/100-vjet-albert-camus-kerkoi-kuptimin-e-jetes-dhe-botes-gjeti-njeriun\/"},"author":{"name":"admin","@id":"https:\/\/fjala.info\/2009-2015\/#\/schema\/person\/3aa1163ef05469c496fc94e77611ada2"},"headline":"100 vjet Albert Camus – K\u00ebrkoi kuptimin e jet\u00ebs dhe bot\u00ebs. 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