{"id":3346,"date":"2010-07-16T22:19:55","date_gmt":"2010-07-16T21:19:55","guid":{"rendered":"http:\/\/fjala.shkoder.net\/?p=3346"},"modified":"2010-07-16T22:19:55","modified_gmt":"2010-07-16T21:19:55","slug":"studim-mbi-artin-e-ri-te-nenshtrimit","status":"publish","type":"post","link":"https:\/\/fjala.info\/2009-2015\/studim-mbi-artin-e-ri-te-nenshtrimit\/","title":{"rendered":"Studim mbi artin e ri t\u00eb n\u00ebnshtrimit"},"content":{"rendered":"

Analiz\u00eb mbi romanin \u201cK\u00ebshtjella\u201d dhe \u201cPallati i \u00cbndrrave\u201d<\/strong><\/p>\n

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Gjat\u00eb k\u00ebtij studimi nevojitet t\u00eb n\u00ebnvizohet ideja se prurja e Franc Kafk\u00ebs<\/strong> dhe Ismail Kadares\u00eb<\/strong> nuk ka p\u00ebr q\u00ebllim t\u00eb hulumtoj\u00eb nj\u00eb thellim tematik t\u00eb realitetit totalitar, imagjinar tek i pari dhe i jetuar tek i dyti, pasi dihet sipas kritikut Georg Gadamer q\u00eb \u201carti nuk \u00ebsht\u00eb nj\u00eb objekt n\u00eb t\u00eb cilin q\u00ebndron subjekti, por vet\u00eb subjekti\u201d. K\u00ebsisoj ky shkrim tregon at\u00eb \u00e7\u2019ka qe gjurma e shekullit t\u00eb nj\u00ebzet n\u00eb laboratorin krijues t\u00eb autorit, duke hedhur k\u00ebshtu drit\u00eb mbi optik\u00ebn e re t\u00eb gj\u00ebrave, prej s\u00eb cil\u00ebs u pa bota rrethuese, konfiguracion ky i pjell\u00eb nga teknika dhe nga arti i ri i n\u00ebnshtrimit t\u00eb njeriut.<\/p>\n

Shekulli XIX dhe ai XX sh\u00ebnojn\u00eb koh\u00ebn e civilizimit industrial, t\u00eb cil\u00ebt duke e shk\u00ebputur nj\u00ebher\u00eb e mir\u00eb njeriun nga tentativat m\u00eb t\u00eb hershme i jep k\u00ebt\u00eb radh\u00eb mund\u00ebsin\u00eb ta fark\u00ebtoj\u00eb jet\u00ebn me an\u00eb t\u00eb shkenc\u00ebs dhe teknik\u00ebs. Por p\u00ebr aq koh\u00eb q\u00eb njeriu do e p\u00ebrdor\u00eb shkenc\u00ebn p\u00ebr ta fark\u00ebtuar jet\u00ebn: njeriu i koh\u00ebs industriale ndryshe nga \u201cnjeriu faber\u201d b\u00ebhet pa m\u00ebdyshje shum\u00eb m\u00eb i fuqish\u00ebm se njeriu i koh\u00ebrave t\u00eb m\u00ebparshme.<\/p>\n

Kjo fuqi e re e njeriut merr akoma edhe m\u00eb potencialitet kur ky i fundit vendos t\u00eb nd\u00ebrhyj\u00eb n\u00eb fuqin\u00eb e atomit, pa harruar se kjo forc\u00eb p\u00ebrb\u00ebn n\u00eb vetvete materien e par\u00eb t\u00eb yjeve. Dukuri e zakonshme kjo n\u00eb dit\u00ebt q\u00eb jetojm\u00eb, por q\u00eb nxjerr n\u00eb pah ngusht\u00ebsin\u00eb e tok\u00ebs, e cila po zvog\u00eblohet p\u00ebrher\u00eb e m\u00eb tep\u00ebr p\u00ebr njeriun e shekullit XX. N\u00ebse njeriu i sot\u00ebm gjendet pra i kthyer karshi qiellit, jo se \u00ebsht\u00eb n\u00eb k\u00ebrkimin t\u00eb nj\u00eb zoti, pasi e shenjta moderne ngjan t\u00eb ushqehet m\u00eb shum\u00eb nga etja e k\u00ebrkimit t\u00eb nj\u00eb toke dhe zjarri yjor, elemente k\u00ebto q\u00eb shfaqin enigma t\u00eb reja p\u00ebr t\u2019u zhbiruar, sesa p\u00ebr t\u2019i sh\u00ebrbyer per\u00ebndis\u00eb.<\/p>\n

Por, me gjith\u00eb k\u00ebt\u00eb, kjo forc\u00eb e re njer\u00ebzore q\u00eb po shp\u00ebrb\u00ebn k\u00ebshtu kornizat e materies tok\u00ebsore, e \u00e7rr\u00ebnjosur nga natyra dhe e rrethuar tashm\u00eb prej nj\u00eb peizazhi t\u00eb ri urban, asfalt, fabrika, uzina, administrat\u00eb, ngjan gjithsesi me jet\u00ebn e njeriut drejt nj\u00eb humbje, ku esenca firon. N\u00ebse hedhim nj\u00eb v\u00ebshtrim n\u00eb brend\u00ebsin\u00eb e jet\u00ebs s\u00eb njeriut do t\u00eb na shfaqen \u201cthell\u00ebsi me ekzistenca t\u00eb turbullta\u201d t\u00eb k\u00ebtij soji q\u00eb n\u00eb koh\u00ebn kur e pandehim t\u00eb plot\u00eb pik\u00ebrisht aty ekzistenca fillon zbrazjen. P\u00ebrpara se t\u00eb kalojm\u00eb n\u00eb tentativa shpjegimesh t\u00eb k\u00ebsaj dukurie na nevojitet t\u00eb jemi t\u00eb nj\u00eb mendje rreth faktit q\u00eb gjat\u00eb sistemit totalitar Shqip\u00ebria njohu nj\u00eb zhvillim ekonomik t\u00eb konsideruesh\u00ebm n\u00eb planin tekniko-shkencor.<\/p>\n

Sigurisht q\u00eb pushteti n\u00eb krye mori p\u00ebrsip\u00ebr t\u00eb nd\u00ebrtonte uzina, fabrika dhe nj\u00eb fuqi administrative, t\u00eb cilat sh\u00ebrbyen edhe si argument bind\u00ebs p\u00ebr p\u00ebrhapjen e propagand\u00ebs komuniste, megjith\u00ebse rezultati i prodhimit mbetej shum\u00eb i pakt\u00eb n\u00eb krahasim me begatin\u00eb e Per\u00ebndimit. Nga ky fakt mund t\u00eb thuhet po ashtu q\u00eb, nj\u00eb regjimi totalitar p\u00ebr t\u2019u vendosur n\u00eb krye i nevojitet n\u00eb vetvete nj\u00eb lloj modernizimi, i cili sh\u00ebrben si shtyll\u00eb mbajt\u00ebse e administrat\u00ebs s\u00eb koh\u00ebs, me q\u00ebllim p\u00ebrpilimi dosjesh p\u00ebr individin: duke zot\u00ebruar k\u00ebshtu nd\u00ebr duar fuqin\u00eb e plot\u00eb karshi liris\u00eb individuale.<\/p>\n

N\u00ebn k\u00ebt\u00eb optik\u00eb t\u00eb gj\u00ebrave mund t\u00eb v\u00ebrehet se n\u00eb \u00e7\u2019m\u00ebnyr\u00eb korniza historike e sistemit totalitar do t\u00eb p\u00ebrb\u00ebj\u00eb si rrjedhoj\u00eb laboratorin krijues ku nd\u00ebrthuren trillimet fantastike t\u00eb Franc Kafk\u00ebs dhe Ismail Kadares\u00eb: edhe pse t\u00eb dy autor\u00ebt \u201cnuk d\u00ebshirojn\u00eb t\u00eb bien n\u00eb histori\u201d. Gjithashtu nuk duhet harruar se k\u00ebto sisteme totalitare, q\u00eb e shtyjn\u00eb n\u00eb fir\u00eb ekzistenc\u00ebn njer\u00ebzore, deri n\u00eb paroksiz\u00ebm, p\u00ebrb\u00ebjn\u00eb vet\u00ebm nj\u00eb aspekt t\u00eb k\u00ebsaj epoke industriale, pasi ana m\u00eb e err\u00ebt dhe m\u00eb e plot\u00eb shfaqet n\u00eb epok\u00ebn naziste.<\/p>\n

P\u00ebr t\u00eb hasur n\u00eb m\u00ebnyr\u00eb m\u00eb konkrete k\u00ebt\u00eb p\u00ebrmas\u00eb t\u00eb fir\u00ebs n\u00ebn pushtetet totalitare, ky studim frym\u00ebzohet nga mendimet e filozofit francez Michel Deguy, mbi artin simbolik, dhe t\u00eb filozofit \u00e7ek Jean Pato\u00e7ka, mbi koh\u00ebn e civilizimit modern.Meq\u00eb nj\u00eb vep\u00ebr arti \u00ebsht\u00eb e ndar\u00eb nga realiteti (duke ruajtur nj\u00ebkoh\u00ebsisht nj\u00eb far\u00eb lidhje t\u00eb brendshme si nd\u00ebrveprim me t\u00eb) p\u00ebr t\u2019i sh\u00ebrbyer n\u00eb k\u00ebt\u00eb lloj m\u00ebnyre ekzistenc\u00ebs s\u00eb njeriut vet\u00ebkuptohet at\u00ebher\u00eb q\u00eb synimi thelb\u00ebsor i studimit mbetet ekzistenca njer\u00ebzore, vizion ky q\u00eb \u201cjep t\u00eb v\u00ebrehet\u201d n\u00eb dy romanet e shekullit XX.<\/p>\n

Dhe \u00e7\u2019mund t\u00eb jet\u00eb ky lloj konfiguracioni i \u00e7uditsh\u00ebm q\u00eb \u201cjapin t\u00eb v\u00ebrehen\u201d k\u00ebto dy ekzistenca jet\u00ebsore t\u00eb protagonisteve, ekzistenca k\u00ebto q\u00eb edhe pse syrgjynosen shk\u00eblqejn\u00eb megjithat\u00eb nga jasht\u00eb aspektin e p\u00ebrmbushjes? Kjo dukuri ngjan t\u00eb p\u00ebrb\u00ebj\u00eb edhe n\u00eb dit\u00ebt e sotme nj\u00eb fenomen t\u00eb zakonsh\u00ebm n\u00eb shoq\u00ebrit\u00eb e industrializuara, por q\u00eb gjat\u00eb periudhave t\u00eb pesh\u00ebs totalitare ajo nd\u00ebrton paradoksin e madh t\u00eb jet\u00ebs s\u00eb njeriut. Dhe de facto \u00e7far\u00eb i jep mund\u00ebsin\u00eb jet\u00ebs t\u00eb tregohet tjet\u00ebr nga \u00e7\u2019\u00ebsht\u00eb realisht?<\/p>\n

N\u00eb shoq\u00ebrit\u00eb ku zot\u00ebron teknika dhe shkenca, si n\u00eb agim t\u00eb shekullit XX (Franc Kafka) ashtu dhe n\u00eb Per\u00ebndim t\u00eb tij (Ismail Kadare) mund t\u00eb themi se n\u00eb fillim jeta njer\u00ebzore shfaqet n\u00eb m\u00ebnyr\u00eb unilaterale. Pik\u00ebs\u00ebpari n\u00eb romanin \u201cK\u00ebshtjella\u201d nj\u00eb i huaj mb\u00ebrrin n\u00eb nj\u00eb fshat nat\u00ebn von\u00eb dhe gjen strehim te disa banor\u00eb t\u00eb ve\u00e7uar nga shoq\u00ebria. B\u00ebhet fjal\u00eb p\u00ebr gjeometrin e kontit, Josifi, i cili megjith\u00ebse \u00ebsht\u00eb pun\u00ebsuar nga fuqia n\u00eb krye mundohet t\u00eb dep\u00ebrtoj\u00eb nj\u00eb mjedis q\u00eb i vidhet po aq her\u00eb q\u00eb ai tenton ta afroj\u00eb.<\/p>\n

Dhe vet\u00ebm n\u00eb distanc\u00eb, nisur nga perspektiva e gj\u00ebrave, kjo dukuri p\u00ebson nj\u00eb lloj thellimi. Fillojm\u00eb t\u00eb kuptojm\u00eb k\u00ebshtu, hap mbas hapi, q\u00eb gjeometri m\u00ebshiron n\u00eb fakt p\u00ebrplasjen midis individit dhe ligjit, por q\u00eb kjo p\u00ebrplasje \u00ebsht\u00eb e llojit t\u00eb padukshme (pasi nuk ndodh kurr\u00eb hapur) dhe q\u00eb vet\u00eb protagonisti e nuhat n\u00eb saj\u00eb t\u00eb nj\u00eb s\u00ebr\u00eb tentativash mendimesh, at\u00ebher\u00eb kur jet\u00ebn e ka \u00e7uar n\u00eb fund, duke u zbrazur nga t\u00ebr\u00ebsia e substanc\u00ebs njer\u00ebzore.<\/p>\n

N\u00eb m\u00ebnyr\u00eb paralele, n\u00eb \u201cPallatin e \u00cbndrrave\u201d protagonisti Mark Alem \u00ebsht\u00eb nj\u00eb pinjoll i nj\u00eb familje t\u00eb zgjedhur q\u00eb pun\u00ebsohet n\u00eb nj\u00eb nga institucionet m\u00eb t\u00eb fuqishme t\u00eb pushtetit: Pallati i \u00cbndrrave. Ai p\u00ebrfaq\u00ebson k\u00ebshtu nj\u00eb funksionar t\u00eb lart\u00eb qeveritar dhe nj\u00eblloj si gjeometri i K\u00ebshtjell\u00ebs respektohet dhe nderohet nga t\u00eb gjith\u00eb qytetar\u00ebt duke u b\u00ebr\u00eb madje, n\u00eb fund t\u00eb romanit, drejtor i institucionit. Por kur e zbrazim shikimin ton\u00eb n\u00eb thell\u00ebsin\u00eb e k\u00ebsaj ekzistence do v\u00ebrejm\u00eb se sa m\u00eb shum\u00eb q\u00eb Mark Alemi i ngjit shkall\u00ebt e hierarkis\u00eb aq m\u00eb leht\u00ebsisht ai b\u00ebhet pre e k\u00ebsaj fuqie makabre, duke u kthyer madje, pa dashjen e tij, n\u00eb bashk\u00ebfajtor kund\u00ebr vrasjes s\u00eb t\u00eb ungjit.<\/p>\n

N\u00eb k\u00ebt\u00eb riprezantim t\u00eb gj\u00ebrave q\u00eb \u201cjep t\u00eb v\u00ebrehet\u201d \u201cK\u00ebshtjella\u201d dhe \u201cPallati i \u00cbndrrave\u201d, p\u00ebrshkohemi k\u00ebshtu nga ideja se individi n\u00eb shoq\u00ebrit\u00eb totalitare nuk mund t\u00eb ndodhet n\u00eb vet\u00eb evidenc\u00ebn e gj\u00ebrave dhe vet\u00ebm at\u00ebher\u00eb kur e ka \u00e7uar jet\u00ebn e tij n\u00eb fund arrin t\u00eb kap\u00eb nj\u00eb cop\u00ebz logjike t\u00eb realitetit t\u00eb jetuar. Nga ky nd\u00ebrtim strukture del se njeriu gjendet k\u00ebsisoj midis dy jet\u00ebve: nj\u00ebra q\u00eb \u00ebsht\u00eb e kthyer nga jasht\u00eb dhe tjetra e kthyer nga brenda: kur vet\u00ebm kjo jet\u00eb e dyt\u00eb mbetet e jona, jeta e paz\u00ebvend\u00ebsueshme, q\u00eb vet\u00ebm ne mund ta p\u00ebrmbushim dhe nuk e pranon shikimin e jasht\u00ebm: \u00ebsht\u00eb pra kjo ekzistenc\u00eb s\u00eb cil\u00ebs i firon esenca.N\u00eb k\u00ebt\u00eb peizazh mendimi, individi i epok\u00ebs moderne jep at\u00ebher\u00eb p\u00ebrshtypjen q\u00eb t\u00eb p\u00ebrshkohet nga nj\u00eb dallim i past\u00ebr midis autentikes dhe jo autentikes.<\/p>\n

Megjith\u00ebk\u00ebt\u00eb, ky dallim ontologjik nuk mund assesi t\u00eb shpjegoj\u00eb absurditetin dhe mizorin\u00eb njer\u00ebzore q\u00eb asfikson jet\u00ebn e individit gjat\u00eb k\u00ebsaj epoke. Jetojm\u00eb n\u00eb nj\u00eb koh\u00eb ku produktiviteti dhe zbulimi mund\u00ebsojn\u00eb normalisht zhvillimin e jet\u00ebs s\u00eb njeriut, por n\u00eb dy romanet, jo vet\u00ebm q\u00eb nuk flitet absolutisht p\u00ebr k\u00ebt\u00eb zhvillim, po p\u00ebrkundrazi, tregohet p\u00ebr mizorin\u00eb e \u00e7uar deri n\u00eb \u00e7mendurin\u00eb e shkat\u00ebrrimit t\u00eb jet\u00ebs s\u00eb njeriut me nj\u00eb racionaliz\u00ebm t\u00eb pal\u00ebvizsh\u00ebm.<\/p>\n

N\u00eb k\u00ebt\u00eb klim\u00eb mendimi universi zot\u00ebrues i romaneve shpalos nj\u00eb arkitektur\u00eb labirintesh ose nj\u00eb ferr dantesk, n\u00eb t\u00eb cil\u00ebn lexuesi mundohet t\u00eb kuptoj\u00eb faktorin kryesor q\u00eb ka mundur t\u00eb v\u00ebr\u00eb n\u00eb l\u00ebvizje nj\u00eb tmerr t\u00eb k\u00ebsaj p\u00ebrmase dhe t\u00eb analizoj\u00eb se n\u00eb \u00e7\u2019m\u00ebnyr\u00eb let\u00ebrsia e v\u00ebrtet\u00eb mund t\u00eb reagoj\u00eb p\u00ebr t\u2019i ardhur n\u00eb ndihm\u00eb ekzistenc\u00ebs njer\u00ebzore. P\u00ebr t\u00eb shpjeguar pra k\u00ebt\u00eb dukuri q\u00eb i kalon p\u00ebrmasat njer\u00ebzore dhe pse ajo u vu n\u00eb jet\u00eb nga vet\u00eb njeriu, na nevojitet t\u00eb shkoqisim nj\u00eb tjet\u00ebr dallim n\u00eb natyr\u00ebn njer\u00ebzore, p\u00ebrve\u00e7 atij dallimi q\u00eb tham\u00eb m\u00eb lart midis autentikes dhe jo autentikes.<\/p>\n

Sipas mendimit ontologjik, njeriu p\u00ebrshkohet po ashtu nga nj\u00eb tjet\u00ebr mospajtim, si\u00e7 \u00ebsht\u00eb: e p\u00ebrditshmja dhe ekzaltimi. Dhe rreth k\u00ebsaj ne dim\u00eb tashm\u00eb q\u00eb ekzaltimi ka p\u00ebr q\u00ebllim ta leht\u00ebsoj\u00eb njeriun nga lidhja e tij me t\u00eb p\u00ebrditshmen. I ngritur pesh\u00eb nga kjo p\u00ebrmas\u00eb, ekzaltimi v\u00ebrshon n\u00eb jet\u00ebn e p\u00ebrditshme p\u00ebr t\u2019i dh\u00ebn\u00eb lidhjes me jet\u00ebn nj\u00eb sens t\u00eb ri, t\u00eb panjohur deri at\u00ebher\u00eb. Kemi t\u00eb b\u00ebjm\u00eb pra me at\u00eb \u00e7\u2019ka quhet pasion apo djall\u00ebzorja.<\/p>\n

Por n\u00eb kund\u00ebrshtim me sensin e t\u00eb p\u00ebrditshmes q\u00eb na lidh me jet\u00ebn, n\u00eb ekzaltim e sip\u00ebr njeriu kthehet n\u00eb nj\u00eb pre t\u00eb kollajshme, pasi teksa humb kontrollin e vetvetes ndodhet n\u00eb gjendje t\u00eb lir\u00eb. Tashm\u00eb bota rrethuese nuk ngjan m\u00eb si nj\u00eb sfer\u00eb ku mundim, por si nj\u00eb sfer\u00eb q\u00eb hapet karshi nesh vetvetiu. Kund\u00ebrshtia midis s\u00eb shenjt\u00ebs dhe profanes p\u00ebrfton k\u00ebshtu nj\u00eb r\u00ebnd\u00ebsi krejt t\u00eb re, kur profania lidhet me fush\u00ebn e pun\u00ebs, t\u00eb p\u00ebrgjegj\u00ebsis\u00eb dhe t\u00eb autorob\u00ebrimit ndaj pun\u00ebs q\u00eb lidhet drejtp\u00ebrdrejt me jet\u00ebn.<\/p>\n

Sipas k\u00ebtij konfiguracioni, duket sikur jeta, pa ekzaltimin, vuan nga vet\u00eb zinxhir\u00ebt e saj q\u00eb vet\u00ebm lidhin. Rreth k\u00ebsaj Emil Durkheim shkruan n\u00eb librin e tij \u201cElementet thelb\u00ebsore t\u00eb jet\u00ebs besimtare\u201d k\u00ebt\u00eb analiz\u00eb: \u201cPa u p\u00ebrpjekur shum\u00eb kuptojm\u00eb se njeriu, i ngritur pesh\u00eb nga nj\u00eb gjendje ekstaze del nga vetvetja. I zot\u00ebruar nga nj\u00eb lloj fuqie e jashtme q\u00eb e b\u00ebn t\u00eb reagoj\u00eb tjet\u00ebr lloj nga \u00e7\u2019mund t\u00eb reagonte n\u00eb gjendje normale, njeriu nuk e njeh m\u00eb vetveten. Vetja i duket tashm\u00eb nj\u00eb qenie e re\u201d.<\/p>\n

N\u00ebn k\u00ebt\u00eb priz\u00ebm mund t\u00eb themi at\u00ebher\u00eb q\u00eb kund\u00ebrshtia midis t\u00eb p\u00ebrditshmes dhe ekzaltimit simbolizon nj\u00eb lloj \u00e7lirimi nga e zakonshmja. Interesant \u00ebsht\u00eb at\u00ebher\u00eb fakti sesi kjo lloj kund\u00ebrshtie \u00ebsht\u00eb p\u00ebrjetuar nga njeriu gjat\u00eb tri moshave t\u00eb civilizimit: Antikitetit, Krishterimit dhe epok\u00ebs moderne, ku nd\u00ebrthuret totalitarizmi, gj\u00eb q\u00eb hedh drit\u00eb mbi studimin. Lidhur me Antikitetin, Eugen Fink nxjerr n\u00eb pah mendimin e Platonit dhe vizioni i k\u00ebtij t\u00eb fundit q\u00ebndron te filozofia e shpirtit, i cili p\u00ebrqendrohet tek e v\u00ebrteta dhe transcendentia, q\u00eb kan\u00eb p\u00ebr karakter t\u00eb pal\u00ebvizshmen n\u00eb krahasim me opinionin q\u00eb mbetet n\u00eb thelb l\u00ebkund\u00ebs, pra kalimtar.<\/p>\n

Shpella e Platonit, q\u00eb nuk \u00ebsht\u00eb n\u00eb vetvete ve\u00e7se nj\u00eb rikthim n\u00eb misteret e tradit\u00ebs dhe t\u00eb kultit t\u00eb orgjis\u00eb, sjell megjithat\u00eb nj\u00eb prurje t\u00eb re: iden\u00eb q\u00eb t\u00eb braktiset streha e tok\u00ebs p\u00ebr t\u00eb shkuar n\u00eb udh\u00ebn e drit\u00ebs. Prizmi q\u00eb ai ndjell q\u00ebndron te z\u00ebvend\u00ebsimi i orgjis\u00eb nga p\u00ebrgjegj\u00ebsia ndaj jet\u00ebs.<\/p>\n

Sidoqoft\u00eb, kjo doktrin\u00eb Platonike del si rezultat i p\u00ebrplasjes midis orgjis\u00eb e p\u00ebrgjegj\u00ebsis\u00eb dhe vet\u00ebm k\u00ebtu, te ky sens p\u00ebrgjegj\u00ebsie q\u00eb lidhet me realitetin Platoni gjen vler\u00ebn ku duhet q\u00ebndruar. Por kjo nuk do t\u00eb thot\u00eb q\u00eb orgjia \u00ebsht\u00eb p\u00ebrjashtuar, ajo vet\u00ebm \u00ebsht\u00eb degdisur, disiplinuar n\u00eb plan t\u00eb dyt\u00eb dhe mban nj\u00eb rol sekondar, duke u trup\u00ebzuar me p\u00ebrgjegj\u00ebsin\u00eb. Pra, n\u00eb epok\u00ebn romake kujdesi ndaj shpirtit kthehet k\u00ebshtu n\u00eb \u00e7\u00ebshtje jetike p\u00ebr t\u00eb triumfuar ndaj vdekjes.<\/p>\n

Kurse epoka Krishtere, e quajtur nga Nietzsche platoniz\u00ebm n\u00eb p\u00ebrdorim t\u00eb popullit merr nga Antikiteti iden\u00eb e transcendenc\u00ebs s\u00eb shpirtit, duke e vendosur si realitet evident: kur n\u00eb fund t\u00eb fundit ky koncept mbetet i llojit ontologjik. Por n\u00eb kund\u00ebrshtim me periudh\u00ebn e par\u00eb, k\u00ebt\u00eb her\u00eb e v\u00ebrteta e luft\u00ebs s\u00eb shpirtit nuk q\u00ebndron m\u00eb tek udha drejt s\u00eb mir\u00ebs, por te nj\u00eb fat m\u00eb vetjak, pasi intuita e ideve drejt s\u00eb mir\u00ebs firon nga impakti i pavdek\u00ebsis\u00eb p\u00ebr t\u2019ia l\u00ebn\u00eb vendin nj\u00eb di\u00e7kaje m\u00eb t\u00eb re, q\u00eb \u00ebsht\u00eb n\u00eb lidhje me shpirtin. N\u00eb nj\u00eb lloj m\u00ebnyre gjendemi k\u00ebshtu n\u00eb nj\u00eb er\u00eb, ku akti p\u00ebr t\u2019iu hapur ides\u00eb s\u00eb zotit dhe humanitetit fiton nj\u00eb impakt t\u00eb ri, gati unik te njeriu.<\/p>\n

Gjithashtu mund t\u00eb theksojm\u00eb se n\u00eb k\u00ebt\u00eb periudh\u00eb krishtere shpirti nuk i jepet njeriut si di\u00e7ka e fituar, por m\u00eb shum\u00eb si di\u00e7ka ku duhet luftuar dhe Zoti kthehet n\u00eb protagonist t\u00eb dram\u00ebs s\u00eb brendshme dhe q\u00eb n\u00eb fund e konverton n\u00eb nj\u00eb falje. Pra n\u00eb er\u00ebn e krishterimit kalimi p\u00ebrtej s\u00eb p\u00ebrditshmes merr form\u00ebn e luft\u00ebs s\u00eb shpirtit p\u00ebr t\u2019u b\u00ebr\u00eb pjes\u00eb e pavdekshm\u00ebris\u00eb s\u00eb per\u00ebndis\u00eb. Por n\u00ebse epoka moderne e vrau per\u00ebndin\u00eb, ajo diti t\u00eb marr\u00eb nga koncepti teologjik nj\u00eb tendenc\u00eb q\u00eb shkon sipas vizionit pragmatik t\u00eb jet\u00ebs, koncept ky q\u00eb ka t\u00eb b\u00ebj\u00eb me rolin e njeriut. Njeriu nuk ndodhet mbi tok\u00eb vet\u00ebm p\u00ebr t\u00eb lavd\u00ebruar per\u00ebndin\u00eb, por mbi t\u00eb gjitha p\u00ebr t\u00eb reaguar dhe p\u00ebr t\u2019i sh\u00ebrbyer.<\/p>\n

Nj\u00ebkoh\u00ebsisht zhvillimi i prodhimit dhe i teknik\u00ebs \u00e7on n\u00eb lindjen e nj\u00eb racionalizmi t\u00eb tipit t\u00eb ri, i cili duke dashur t\u00eb zot\u00ebroj\u00eb t\u00ebr\u00ebsin\u00eb e gj\u00ebrave zot\u00ebrohet \u00e7udit\u00ebrisht nga vet\u00eb gj\u00ebja. K\u00ebshtu q\u00eb gjat\u00eb periudh\u00ebs moderne, kur Zoti vdiq, jan\u00eb gj\u00ebrat krejt\u00ebsisht laike q\u00eb do asimilohen nga p\u00ebrmasa e shenjt\u00eb. K\u00ebshtu pra vendi i Zotit uzurpohet tashm\u00eb nga Njeriu\u2013Zot, at\u00ebher\u00eb kur tjetri duhet t\u00eb reagoj\u00eb dhe t\u2019i sh\u00ebrbej\u00eb.<\/p>\n

Pra nuk \u00ebsht\u00eb aspak e habitshme q\u00eb \u201cK\u00ebshtjella\u201d t\u00eb hapet n\u00ebn nj\u00eb klim\u00eb t\u00eb till\u00eb, ku nj\u00eblloj si per\u00ebndia, njeriu\u2013zot nuk shfaqet kurr\u00eb. Q\u00eb k\u00ebtu misioni i gjeometrit p\u00ebr t\u00eb takuar kontin shnd\u00ebrrohet gradualisht n\u00eb nj\u00eb metamorfoz\u00eb drejt s\u00eb pamundur\u00ebs. Dhe po n\u00ebn k\u00ebt\u00eb atmosfer\u00eb t\u00eb turbullt \u00e7elet edhe \u201cPallati i \u00cbndrrave\u201d. Protagonisti Mark Alem nuk do mund t\u00eb arrij\u00eb t\u00eb m\u00ebsoj\u00eb dot kurrgj\u00eb, as rreth pallatit, as rreth drejtorit t\u00eb tij, dhe as nga q\u00ebllimet e v\u00ebrteta t\u00eb Vezirit, q\u00eb \u00ebsht\u00eb edhe vet\u00eb i ungji, i cili i hap portat e pallatit.<\/p>\n

Gjithashtu nd\u00ebr k\u00ebt\u00eb mjegull t\u00eb mistershme, e cila vesh edhe universin romanesk, t\u00eb dy protagonist\u00ebt, Josifi dhe Mark Alemi, mundohen me \u00e7do kusht t\u2019i shp\u00ebtojn\u00eb racionalitetit t\u00eb tjetrit, penges\u00eb e padukshme q\u00eb i ngrihet logjik\u00ebs s\u00eb veprimit. Josifi b\u00ebn \u00e7\u2019\u00ebsht\u00eb e mundur p\u00ebr t\u2019u rr\u00ebnjosur n\u00eb nj\u00eb vend q\u00eb do t\u2019i mbetet p\u00ebrher\u00eb armiq\u00ebsor. N\u00eb m\u00ebnyr\u00eb tep\u00ebr racionale, duke llogaritur \u00e7do l\u00ebvizje (madje p\u00ebr k\u00ebt\u00eb arsye ai martohet me Frid\u00ebn), ai p\u00ebrpiqet t\u2019i jap\u00eb fund ekzistenc\u00ebs endacake q\u00eb i ndalohet t\u00eb hedh\u00eb rr\u00ebnj\u00eb.<\/p>\n

Por v\u00ebrehet se si t\u00eb gjitha tentativat, sikurse personazhet q\u00eb shtohen n\u00eb m\u00ebnyr\u00eb t\u00eb papritur drejt pafund\u00ebsis\u00eb, do t\u00eb \u00e7ojn\u00eb drejt nj\u00eb burimi shterp\u00eb dhe krejt t\u00eb pakuptuesh\u00ebm. Nd\u00ebrsa Mark Alemi, po at\u00eb moment q\u00eb kupton tmerrin e Pallatit, do t\u00eb tentoj\u00eb, nj\u00eblloj si Josifi, t\u2019u shp\u00ebtoj\u00eb kurtheve t\u00eb tjetrit me nj\u00eb racionaliz\u00ebm t\u00eb akullt dhe t\u00eb qart\u00eb. Por ja q\u00eb fundi i romanit tregon sesi ky funksionar tep\u00ebr i p\u00ebrpikt\u00eb dhe n\u00eb vet\u00eb subjektiven e \u00ebndrr\u00ebs te sfilitet t\u2019i zot\u00ebroj\u00eb gj\u00ebrat, kthehet pa vet\u00ebdijen e tij n\u00eb bashk\u00ebfajtor n\u00eb vrasjen e t\u00eb ungjit (pa harruar se ai vet\u00eb e seleksionon \u00ebndrr\u00ebn e shit\u00ebsit t\u00eb perimeve q\u00eb shkakton vdekjen e ungjit): duke u zot\u00ebruar k\u00ebshtu nga racionalizmi i tjetrit!<\/p>\n

T\u00eb v\u00ebrejm\u00eb at\u00ebher\u00eb sesi n\u00eb shekullin XX, n\u00eb epok\u00ebn industriale, njeriu me racionalizmin e tij jan\u00eb kthyer n\u00eb padron\u00eb t\u00eb kozmosit. Dhe n\u00ebse n\u00eb epok\u00ebn krishtere teologjia bazohej mbi themelin \u201cnatyr\u00eb\u201d dhe \u201cmbinatyr\u00eb\u201d, njeriu i sot\u00ebm, i \u00e7rr\u00ebnjosur nga natyra dhe nga Zoti, e merr bot\u00ebn si \u201cobjekt\u201d. Tashm\u00eb bota \u00ebsht\u00eb kthyer p\u00ebr syt\u00eb tan\u00eb n\u00eb nj\u00eb \u201cobjekt t\u00eb manovruesh\u00ebm\u201d, ku fuqia e padukshme reagon duke shpikur nj\u00eb m\u00ebnyr\u00eb t\u00eb re t\u00eb jetuari. Q\u00eb k\u00ebtu merr jet\u00eb mekanizmi mizor i burokracis\u00eb. Dhe \u00ebsht\u00eb pik\u00ebrisht Franc Kafka i pari autor q\u00eb nxjerr n\u00eb pah k\u00ebt\u00eb absurditet, ku njeriu gjendet, sipas nj\u00eb shprehje t\u00eb Eric Faye, \u201ci shqyer nga nj\u00eb tig\u00ebr letre\u201d.<\/p>\n

Ngjan at\u00ebher\u00eb se Ismail Kadare merr nga miti i Franc Kafk\u00ebs k\u00ebt\u00eb simbol t\u00eb dosjeve, por duke i shtuar k\u00ebt\u00eb radh\u00eb di\u00e7ka m\u00eb shum\u00eb, p\u00ebrmas\u00ebn e n\u00ebnnd\u00ebrgjegjes. N\u00eb \u201cPallatin e \u00cbndrrave\u201d fuqia n\u00eb krye nuk zot\u00ebron m\u00eb vet\u00ebm jet\u00ebn e njeriut, por n\u00ebnnd\u00ebrgjegjen e tij p\u00ebr t\u00eb kapur \u00e7do sinjal q\u00eb shqet\u00ebson rregullin e v\u00ebn\u00eb. Ky mit i ri, i lindur n\u00eb shekullin XX, tregon po ashtu q\u00eb racionalizmi bashk\u00ebkohor, motor i ri energjie, gjendet i orientuar nga jeta e jashtme e njeriut, pasi ngjan i papajtuesh\u00ebm, gati i \u00e7uditsh\u00ebm ndaj \u00e7do misioni vetjak q\u00eb lind n\u00eb jet\u00ebn e brendshme.<\/p>\n

Kjo jet\u00eb pra, q\u00eb pak m\u00eb par\u00eb e quajt\u00ebm autentikja, q\u00ebndron krejt e shtypur nga ana e jet\u00ebs s\u00eb kthyer prej jasht\u00eb, t\u00eb cil\u00ebn e zot\u00ebron dominimi. P\u00ebr k\u00ebt\u00eb arsye, personazhet e romaneve mish\u00ebrojn\u00eb ekzistenca t\u00eb zbrazura si nga sensi ashtu edhe nga substanca humane. Gjeometri martohet p\u00ebr interesin e tij me Frid\u00ebn. Frida mban me njer\u00ebzit e pushtetsh\u00ebm nj\u00eb lidhje pak a shum\u00eb prostitucioni p\u00ebr t\u00eb siguruar veten, nd\u00ebrsa Mark Alemi refuzon t\u00eb martohet, ashtu si\u00e7 do e kish d\u00ebshiruar para se t\u00eb pun\u00ebsohej. Dhe nuk \u00ebsht\u00eb rast\u00ebsi q\u00eb autori flet shpeshher\u00eb p\u00ebr \u201c\u00ebndrra t\u00eb virgj\u00ebra dhe t\u00eb padep\u00ebrtueshme\u201d, sikur gjinia fem\u00ebrore e \u00ebndrr\u00ebs t\u00eb bashk\u00ebjetoj\u00eb me protagonistin p\u00ebr t\u00eb l\u00ebn\u00eb mbi tok\u00eb ve\u00e7 nj\u00eb hije q\u00eb zhvendoset me karroc\u00eb.<\/p>\n

N\u00eb k\u00ebt\u00eb pasqyrim vizionesh q\u00eb \u201cjapin t\u00eb v\u00ebrehet\u201d dy romanet, shtojm\u00eb gjithashtu q\u00eb autor\u00ebt nuk kan\u00eb p\u00ebr q\u00ebllim t\u00eb p\u00ebrshkruajn\u00eb gjendjen psikologjike t\u00eb ekzistencave n\u00eb nj\u00eb sfond totalitar, pasi shtroja e turbulluar e ekzistenc\u00ebs nuk del n\u00eb pah me an\u00eb t\u00eb p\u00ebrshkrimit t\u00eb gjendjes shpirt\u00ebrore, por p\u00ebrkundrazi, \u00ebsht\u00eb vet\u00eb Mark Alemi apo Jozefi q\u00eb m\u00ebshirojn\u00eb n\u00eb vetvete nj\u00eb partikul\u00eb t\u00eb vog\u00ebl t\u00eb k\u00ebtij mekanizmi racional t\u00eb s\u00eb padukshmes, t\u00eb cil\u00ebn e metamorfozojn\u00eb n\u00eb t\u00eb dukshme p\u00ebr syrin e lexuesit \u201cq\u00eb dukuria t\u00eb shfaqet vet\u00eb, nga vetvetja\u201d, shkruan Heidegger.<\/p>\n

Duke u gjendur k\u00ebshtu n\u00eb an\u00ebn e s\u00eb dukshmes, mekanizmi i akullt i racionales shnd\u00ebrrohet, n\u00eb nj\u00eb periudh\u00eb totalitare, n\u00eb makiniz\u00ebm, ku k\u00ebt\u00eb radh\u00eb ai vet\u00eb e jep kontributin n\u00eb favor t\u00eb revolucionit industrial. P\u00ebrve\u00e7 k\u00ebsaj, duke u ndar\u00eb nj\u00ebher\u00eb e mir\u00eb nga m\u00ebnyrat tradicionale, p\u00ebr m\u00eb tep\u00ebr nga ekzaltimi, ngjan sikur i gjith\u00eb q\u00ebllimi i ekzistenc\u00ebs n\u00eb shekullin XX t\u00eb p\u00ebrqendrohet n\u00eb nj\u00eb luft\u00eb pa m\u00ebshir\u00eb deri n\u00eb at\u00eb kulm sa ta \u00e7liroj\u00eb t\u00eb gjith\u00eb potencialitetin e orgjis\u00eb deri n\u00eb \u00e7mendurin\u00eb e shkat\u00ebrrimit.<\/p>\n

Ky vizion i bot\u00ebs q\u00eb shpaloset deri n\u00eb fund t\u00eb faqeve na b\u00ebn t\u00eb kuptojm\u00eb q\u00eb gjat\u00eb periudh\u00ebs laike, totalitare, industriale, njeriu i ka firuar raportit me \u201ct\u00eb qen\u00ebt\u201d p\u00ebr t\u2019u kthyer thjesht n\u00eb forc\u00eb dhe, i ngjizur si i till\u00eb, ai zhvoshket pak nga pak nga uni i tij i paz\u00ebvend\u00ebsuesh\u00ebm p\u00ebr t\u2019u b\u00ebr\u00eb nj\u00ebsh me rolin q\u00eb luan, duke u zbrazur k\u00ebshtu nga vet\u00eb substanca njer\u00ebzore.<\/p>\n","protected":false},"excerpt":{"rendered":"

Analiz\u00eb mbi romanin \u201cK\u00ebshtjella\u201d dhe \u201cPallati i \u00cbndrrave\u201d Gjat\u00eb k\u00ebtij studimi nevojitet t\u00eb n\u00ebnvizohet ideja se prurja e Franc Kafk\u00ebs dhe Ismail Kadares\u00eb nuk ka p\u00ebr q\u00ebllim t\u00eb hulumtoj\u00eb nj\u00eb thellim tematik t\u00eb realitetit totalitar, imagjinar tek i pari dhe i jetuar tek i dyti, pasi dihet sipas kritikut Georg Gadamer q\u00eb \u201carti nuk \u00ebsht\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":[],"class_list":{"0":"post-3346","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-artikuj"},"yoast_head":"\nStudim mbi artin e ri t\u00eb n\u00ebnshtrimit - 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\/studim-mbi-artin-e-ri-te-nenshtrimit\/\" \/>\n<meta property=\"og:locale\" content=\"sq_AL\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Studim mbi artin e ri t\u00eb n\u00ebnshtrimit - 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