{"id":9088,"date":"2011-07-01T09:39:12","date_gmt":"2011-07-01T08:39:12","guid":{"rendered":"http:\/\/fjala.shkoder.net\/?p=9088"},"modified":"2011-07-01T09:39:12","modified_gmt":"2011-07-01T08:39:12","slug":"duket-qe-sjemi","status":"publish","type":"post","link":"https:\/\/fjala.info\/2009-2015\/duket-qe-sjemi\/","title":{"rendered":"Duket q\u00eb s\u2019jemi"},"content":{"rendered":"<p><img decoding=\"async\" class=\"alignleft size-thumbnail wp-image-7236\" title=\"Albin Kurti\" src=\"http:\/\/www.shkoder.net\/images\/fjala\/albin_kurti.jpg\" alt=\"\" width=\"150\" \/> <strong>Albin Kurti<\/strong>, <em>30.06.2011<\/em><\/p>\n<p>Nj\u00ebri nd\u00ebr filozof\u00ebt m\u00eb radikal\u00eb sot, Alain Badiou, thekson se qenia \u00ebsht\u00eb univoke, nd\u00ebrsa ekzistenca \u00ebsht\u00eb ekuivoke. Ai niset nga Libri Gamma, i kat\u00ebrti me radh\u00eb nga 14 soshsa jan\u00eb te \u201cMetafizika\u201d e Aristotelit, q\u00eb thot\u00eb se mendimi n\u00eb p\u00ebrgjith\u00ebsi u n\u00ebnshtrohet tri principeve themelore. <em>S\u00eb pari<\/em>, kemi principin e identitetit: formalisht, nj\u00eb fjali \u00ebsht\u00eb ekuivalente me vetveten. <em>S\u00eb dyti<\/em>, kemi principin e moskund\u00ebrth\u00ebnies: \u00ebsht\u00eb e pamundur q\u00eb nj\u00ebkoh\u00ebsisht dhe n\u00eb t\u00eb nj\u00ebjtin kontekst ta pohojm\u00eb propozicionin P dhe jo-P.<\/p>\n<p>Dhe, s\u00eb treti, kemi principin e mesit t\u00eb p\u00ebrjashtuar: te nj\u00eb propozicion P, ose P \u00ebsht\u00eb e v\u00ebrtet\u00eb, ose P \u00ebsht\u00eb e pav\u00ebrtet\u00eb, pra ose P \u00ebsht\u00eb e v\u00ebrtet\u00eb ose jo-P \u00ebsht\u00eb e v\u00ebrtet\u00eb dhe nuk mund t\u00eb ket\u00eb mund\u00ebsi t\u00eb tret\u00eb. Prej k\u00ebtu rrjedh principi i mohimit t\u00eb dyfisht\u00eb: mohimi i mohimit \u00ebsht\u00eb afirmim.<\/p>\n<p>K\u00ebto principe, thot\u00eb Badiou, e p\u00ebrkufizojn\u00eb mohimin klasik q\u00eb ndodhet n\u00eb thelb t\u00eb logjik\u00ebs klasike, p\u00ebr t\u00eb vazhduar se mohimi klasik nuk \u00ebsht\u00eb e vetmja mund\u00ebsi logjike lidhur me mohimin. M\u00eb tutje, mund t\u2019i zhvillojm\u00eb marr\u00ebdh\u00ebniet e mundshme t\u00eb mohimit me principin e kund\u00ebrth\u00ebnies dhe me at\u00eb t\u00eb mesit t\u00eb p\u00ebrjashtuar dhe k\u00ebsisoj i fitojm\u00eb kat\u00ebr mund\u00ebsi. S\u00eb pari, mohimi u n\u00ebnshtrohet t\u00eb dy principeve dhe kemi t\u00eb b\u00ebjm\u00eb me logjik\u00ebn klasike.<\/p>\n<p>Mohimi i propozicionit P e p\u00ebrjashton jo vet\u00ebm k\u00ebt\u00eb propozicion, por edhe \u00e7far\u00ebdo p\u00ebrmbajtje tjet\u00ebr t\u00eb k\u00ebtij propozicioni. S\u00eb dyti, mohimi i n\u00ebnshtrohet principit t\u00eb kund\u00ebrth\u00ebnies, por jo edhe atij t\u00eb mesit t\u00eb p\u00ebrjashtuar. Mohimi i propozicionit P e p\u00ebrjashton at\u00eb, por jo edhe mund\u00ebsit\u00eb e tjera q\u00eb mund t\u00eb ndodhen diku midis P dhe jo-P. Kjo logjik\u00eb quhet intuitive p\u00ebr dallim prej asaj klasike dhe \u00ebsht\u00eb krijuar nga Luitzen Egbertus Jan Brouwer, nd\u00ebrkaq \u00ebsht\u00eb formalizuar nga studenti i tij, Arend Heyting.<\/p>\n<p>S\u00eb treti, mohimi i P eliminon hap\u00ebsir\u00ebn midis P dhe jo-P, por jo edhe vet\u00eb propozicionin P. K\u00ebshtu, P nuk shtypet nga mohimi q\u00eb i b\u00ebhet dhe, sikurse te dialektika e Hegelit, P ndodhet brenda mohimit t\u00eb P. Kjo logjik\u00eb quhet parakonsistente dhe \u00ebsht\u00eb krijuar nga Newton Da Costa, q\u00eb vjen prej shkoll\u00ebs s\u00eb Brazilit. S\u00eb kat\u00ebrti, mohimi nuk i n\u00ebnshtrohet as principit t\u00eb kund\u00ebrth\u00ebnies dhe as atij t\u00eb mesit t\u00eb p\u00ebrjashtuar. K\u00ebtu kemi shp\u00ebrb\u00ebrje t\u00eb plot\u00eb t\u00eb fuqis\u00eb s\u00eb mohimit n\u00eb em\u00ebr t\u00eb mohimit dhe b\u00ebhet fjal\u00eb p\u00ebr korniz\u00eb logjike jokonsistente.<\/p>\n<p>Duke shkuar prej mund\u00ebsis\u00eb s\u00eb par\u00eb te e treta fuqia e mohimit b\u00ebhet gjithnj\u00eb e m\u00eb e dob\u00ebt kurse te mund\u00ebsia e kat\u00ebrt (q\u00eb s\u2019\u00ebsht\u00eb e till\u00eb p\u00ebr shkak se) fuqia e mohimit zhduket plot\u00ebsisht (tashm\u00eb s\u2019kemi t\u00eb b\u00ebjm\u00eb me logjik\u00eb). P\u00ebr Badiou-n\u00eb qenia i p\u00ebrket logjik\u00ebs klasike, pra nj\u00eb gj\u00eb ose \u00ebsht\u00eb, ose nuk \u00ebsht\u00eb, dhe kurrsesi ndryshe, nd\u00ebrsa ekzistenca mund t\u2019i p\u00ebrkas\u00eb edhe logjik\u00ebs intuitive ose asaj parakonsistente, duke qen\u00eb se nj\u00eb objekt n\u00eb bot\u00eb mund t\u00eb ket\u00eb shkall\u00eb t\u00eb ndryshme t\u00eb dukjes e shfaqjes.<\/p>\n<p>Qenia e nj\u00eb gj\u00ebje \u00ebsht\u00eb ajo q\u00eb \u00ebsht\u00eb dhe n\u00eb m\u00ebnyr\u00eb absolute nuk \u00ebsht\u00eb ajo q\u00eb nuk \u00ebsht\u00eb. Qenia i p\u00ebrket domenit t\u00eb logjik\u00ebs klasike me \u00e7\u2019rast mohimi i n\u00ebnshtrohet edhe principit t\u00eb kontradikt\u00ebs edhe atij t\u00eb nd\u00ebrmjet\u00ebsit t\u00eb p\u00ebrjashtuar. N\u00eb an\u00ebn tjet\u00ebr, ekzistenca e nj\u00eb objekti mund t\u00eb jet\u00eb e ndryshme meq\u00eb ai mund t\u00eb shfaqet m\u00eb shum\u00eb ose m\u00eb pak, n\u00eb nuanca t\u00eb ndryshme prej drit\u00ebs s\u00eb plot\u00eb e deri te hija err\u00ebsuese.<\/p>\n<p>Ashtu qysh kemi pafund grad\u00eb t\u00eb intensitetit t\u00eb dukjes, kemi pafund grad\u00eb t\u00eb ekzistenc\u00ebs. Natyrisht q\u00eb edhe k\u00ebtu mund t\u00eb themi q\u00eb nj\u00eb objekt ekziston ose jo dhe logjika klasike \u00ebsht\u00eb s\u00ebrish e vlefshme, mir\u00ebpo po ashtu mund t\u00eb themi q\u00eb nj\u00ebher\u00eb kur di\u00e7ka ekziston kjo mund t\u00eb jet\u00eb pak, shum\u00eb, mesatarisht etj., d.m.th. principi i mesit t\u00eb p\u00ebrjashtuar nuk \u00ebsht\u00eb medoemos i vlefsh\u00ebm. P\u00ebr dallim nga logjika klasike e qenies k\u00ebtu kemi t\u00eb b\u00ebjm\u00eb me logjik\u00ebn intuitive t\u00eb ekzistenc\u00ebs.<\/p>\n<p>N\u00eb bisedimet q\u00eb po zhvillohen n\u00eb Bruksel nd\u00ebrmjet Kosov\u00ebs dhe Serbis\u00eb, dihet q\u00eb Serbia e pranon qeverin\u00eb e Kosov\u00ebs, porse jo edhe pavar\u00ebsin\u00eb e Kosov\u00ebs. Pra, Serbia i pranon p\u00ebrfaq\u00ebsuesit dialogues t\u00eb popullit t\u00eb Kosov\u00ebs, por jo edhe vullnetin e popullit t\u00eb Kosov\u00ebs. Q\u00ebndrim t\u00eb nj\u00ebjt\u00eb mban edhe zyra e baronesh\u00ebs Ashton si nd\u00ebrmjet\u00ebsuese n\u00eb k\u00ebto bisedime, meqen\u00ebse BE-ja nuk e njeh Kosov\u00ebn si shtet t\u00eb pavarur, pasi pes\u00eb shtete an\u00ebtare t\u00eb saj nuk e njohin pavar\u00ebsin\u00eb e Kosov\u00ebs.<\/p>\n<p>S\u00eb k\u00ebndejmi, mund t\u00eb thuhet q\u00eb shteti i pavarur i Kosov\u00ebs dhe vullneti i popullit paraqesin qenien q\u00eb konsiston te logjika klasike, nd\u00ebrkaq qeveria e Kosov\u00ebs dhe delegacioni p\u00ebrfaq\u00ebsues kosovar n\u00eb bisedime jan\u00eb sikur ekzistenca, e cila p\u00ebrkon me logjik\u00ebn intuitive me shkall\u00eb t\u00eb ndryshme t\u00eb intensitetit t\u00eb dukjes. N\u00eb dialogun e Brukselit, Serbia e pranon qeverin\u00eb e Kosov\u00ebs q\u00eb \u00ebsht\u00eb n\u00eb pushtet si ekzistenc\u00eb dhe na e mohon pavar\u00ebsin\u00eb e shtetit si qenie; ajo thot\u00eb q\u00eb ne ekzistojm\u00eb, por nuk jemi.<\/p>\n<p>Disi ngjash\u00ebm si\u00e7 pat vepruar Izraeli me Organizat\u00ebn \u00c7lirimtare Palestineze (O\u00c7P) t\u00eb udh\u00ebhequr nga Arafati n\u00eb bisedimet e vitit 1993 q\u00eb shpien te marr\u00ebveshja e paqes s\u00eb Oslos nga ai vit: Izraeli e njihte O\u00c7P-n\u00eb si p\u00ebrfaq\u00ebsuese t\u00eb popullit palestinez, por jo edhe popullin si vullnet t\u00eb tij dhe as Palestin\u00ebn si shtet. Edhe Serbia i pranon qeveritar\u00ebt e Kosov\u00ebs si p\u00ebrfaq\u00ebsues t\u00eb popullit, si ata q\u00eb shfaqen prej popullit, por jo edhe vet\u00eb popullin, i cili mohohet duke mos ia pranuar vullnetin dhe shtetin e tij. Kjo pik\u00ebpamje e Serbis\u00eb jo vet\u00ebm q\u00eb tolerohet edhe lejohet, por ajo edhe po i organizon k\u00ebto bisedime n\u00eb Bruksel.<\/p>\n<p>Serbis\u00eb sigurisht se i p\u00eblqen q\u00eb Kosova vet\u00ebm t\u00eb duket dhe t\u00eb mos jet\u00eb, jo pse i p\u00eblqen q\u00eb Kosova t\u00eb duket, por pse i p\u00eblqen q\u00eb ajo t\u00eb mos jet\u00eb. Dhe, mbase i p\u00eblqen ca edhe si duket Kosova n\u00eb form\u00ebn e k\u00ebtij delegacioni t\u00eb kryesuar nga z\u00ebvend\u00ebskryeministrja Edita Tahiri q\u00eb mburret p\u00ebr konstruktivitet (sic.). Madje, Kosov\u00ebs po i intensifikohet dukja p\u00ebrmes k\u00ebtyre bisedimeve me Serbin\u00eb, sepse po forcohet qeveria e Kosov\u00ebs si ekzistenc\u00eb gjithnj\u00eb n\u00eb llogari t\u00eb mohimit t\u00eb pavar\u00ebsis\u00eb s\u00eb shtetit t\u00eb Kosov\u00ebs dhe vullnetit t\u00eb popullit t\u00eb tij si qenie.<\/p>\n<p>Sa her\u00eb q\u00eb i teket Serbis\u00eb, qeveria e Kosov\u00ebs i shkon n\u00eb bisedime. Pra, sa her\u00eb q\u00eb i nevojitet Serbis\u00eb ajo e sjell Kosov\u00ebn n\u00eb dukje (si qeveri) duke ia mohuar qenien (si pavar\u00ebsi). Zaten, para se t\u00eb jet\u00eb problemi te temat e dialogut me Serbin\u00eb, problemi \u00ebsht\u00eb se dialogu \u00ebsht\u00eb tema sa her\u00eb q\u00eb do Serbia. Martin Heiddeger thoshte q\u00eb Zoti \u00ebsht\u00eb, por nuk ekziston. P\u00ebr Kosov\u00ebn n\u00eb k\u00ebto bisedime mund t\u00eb thuhet e kund\u00ebrta: ajo ekziston, por nuk \u00ebsht\u00eb.<\/p>\n<p>Edhe aksioni protestues kund\u00ebr drejtorit politik t\u00eb MPJ-s\u00eb s\u00eb Serbis\u00eb, Borislav Stefanoviq, kur ai e vizitoi Kosov\u00ebn m\u00eb 12 maj, mund t\u00eb lexohet p\u00ebrmes k\u00ebsaj logjike: aksioni kund\u00ebrshtues yni ishte d\u00ebshmi e qenies mospajtuese kund\u00ebr dukjes mikprit\u00ebse (t\u00eb qeveris\u00eb s\u00eb Kosov\u00ebs). Sepse, s\u2019kemi pse vet\u00ebm dukemi at\u00ebher\u00eb kur duhet t\u00eb jemi, apo jo?<\/p>\n","protected":false},"excerpt":{"rendered":"<p>Albin Kurti, 30.06.2011 Nj\u00ebri nd\u00ebr filozof\u00ebt m\u00eb radikal\u00eb sot, Alain Badiou, thekson se qenia \u00ebsht\u00eb univoke, nd\u00ebrsa ekzistenca \u00ebsht\u00eb ekuivoke. Ai niset nga Libri Gamma, i kat\u00ebrti me radh\u00eb nga 14 soshsa jan\u00eb te \u201cMetafizika\u201d e Aristotelit, q\u00eb thot\u00eb se mendimi n\u00eb p\u00ebrgjith\u00ebsi u n\u00ebnshtrohet tri principeve themelore. S\u00eb pari, kemi principin e identitetit: formalisht, [&hellip;]<\/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":"<!-- This site is optimized with the Yoast SEO plugin v22.9 - https:\/\/yoast.com\/wordpress\/plugins\/seo\/ -->\n<title>Duket q\u00eb s\u2019jemi - 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\/duket-qe-sjemi\/\" \/>\n<meta property=\"og:locale\" content=\"sq_AL\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Duket q\u00eb s\u2019jemi - FjALA e LIR\u00cb - Arkivi\" \/>\n<meta property=\"og:description\" content=\"Albin Kurti, 30.06.2011 Nj\u00ebri nd\u00ebr filozof\u00ebt m\u00eb radikal\u00eb sot, Alain Badiou, thekson se qenia \u00ebsht\u00eb univoke, nd\u00ebrsa ekzistenca \u00ebsht\u00eb ekuivoke. Ai niset nga Libri Gamma, i kat\u00ebrti me radh\u00eb nga 14 soshsa jan\u00eb te \u201cMetafizika\u201d e Aristotelit, q\u00eb thot\u00eb se mendimi n\u00eb p\u00ebrgjith\u00ebsi u n\u00ebnshtrohet tri principeve themelore. 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Ai niset nga Libri Gamma, i kat\u00ebrti me radh\u00eb nga 14 soshsa jan\u00eb te \u201cMetafizika\u201d e Aristotelit, q\u00eb thot\u00eb se mendimi n\u00eb p\u00ebrgjith\u00ebsi u n\u00ebnshtrohet tri principeve themelore. 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