{"id":36857,"date":"2019-10-31T22:14:20","date_gmt":"2019-10-31T19:14:20","guid":{"rendered":"https:\/\/prohoster.info\/blog\/informatsionnoe-razocharovanie\/"},"modified":"2019-10-31T22:14:20","modified_gmt":"2019-10-31T19:14:20","slug":"informatsionnoe-razocharovanie","status":"publish","type":"post","link":"https:\/\/prohoster.info\/sq\/blog\/news\/informatsionnoe-razocharovanie","title":{"rendered":"Shkarkim informativ","gt_translate_keys":[{"key":"rendered","format":"text"}]},"content":{"rendered":"

Legjitimimi, legjitimimi nga k\u00ebto forca, (p\u00ebrve\u00e7 k\u00ebsaj, si do t\u00eb shihet, p\u00ebrkoh\u00ebsisht) magjistraliteti dhe kapri\u00e7oja, e legalizuar nga e nj\u00ebjta dor\u00eb, margjinaliteti - shok\u00eb dhe aleat\u00eb t\u00eb p\u00ebrjetsh\u00ebm historik\u00eb, q\u00eb nd\u00ebrrimin nd\u00ebrtojn\u00eb mbi vullnetin e lir\u00eb t\u00eb komplekseve (t\u00eb cilit, p\u00ebrve\u00e7 k\u00ebsaj, shpesh iu mohohet) - duhet t\u00eb bazojn\u00eb marr\u00ebdh\u00ebniet e tyre mbi parimin e dominanc\u00ebs, dhe ashtu ndryshe - sepse vet\u00ebm n\u00eb t\u00eb ndodhet \u00e7el\u00ebsi arkeologjik i dinamik\u00ebs ekzistenciale - zhvillimi i vet\u00ebm t\u00eb cilit (vet\u00ebm zhvillimi, p\u00ebrve\u00e7 k\u00ebsaj, pa u kufizuar) duhet t\u00eb z\u00ebvend\u00ebsohet me drejtim t\u00eb veglave, por aspak me ata q\u00eb jan\u00eb q\u00ebllime. Por \u00e7far\u00eb \u00ebsht\u00eb ky bot\u00eb pa gabime dhe d\u00ebshtime? Nj\u00eb makin\u00eb perfekte? Nj\u00eb program i p\u00ebrsosur? Nj\u00eb qytet ku njeriut i \u00ebsht\u00eb mohuar prania n\u00eb m\u00ebnyr\u00eb t\u00eb qart\u00eb. Dominanca p\u00ebrqafon njeriun - t\u00eb gjith\u00eb dhe pa p\u00ebrjashtim - duke n\u00ebnshtruar t\u00eb gjitha deg\u00ebt e tij si ato reflektive-brendshme, ashtu edhe ato sociokulturore jashtme, me nj\u00eb deformim t\u00eb p\u00ebrpunuar dhe t\u00eb vullnetsh\u00ebm. Shkalla e n\u00ebnshtrimit t\u00eb njeriut varet drejtp\u00ebrdrejt nga zhvillimi i tij \"morfologjik\": sa m\u00eb thell\u00eb dhe m\u00eb larg t\u00eb jen\u00eb zhvilluar deg\u00ebt e tij. Kudo dhe gjithandej, p\u00ebrmes pluhuri t\u00eb imponuar t\u00eb civilizimit do t\u00eb shfaqet ai - qendra e atraksionit t\u00eb p\u00ebrvoj\u00ebs njer\u00ebzore, duke k\u00ebrkuar mes grumbujve t\u00eb hedhurinave, p\u00ebr t\u00eb cilat kultura e jashtme nuk gjeti p\u00ebrdorim.
\n<\/a><\/noindex>
\nK\u00ebrkuesi nuk arrin gjithmon\u00eb t\u00eb ndjek\u00eb p\u00ebrsosjen e ndryshueshme t\u00eb dominancave kulturore: tani ai po e shkul tok\u00ebn e shtrir\u00eb t\u00eb livadhit, duke e mbushur at\u00eb me er\u00ebn e fresk\u00ebt t\u00eb epok\u00ebs, teksa papritmas zbulohet se ndodhet n\u00eb oborrin e pasm\u00eb, nd\u00ebrsa veprimi kryesor \u00ebsht\u00eb zhvendosur n\u00eb per\u00ebndim. Mendimi kureshtar sapo ka filluar t\u00eb kuptoj\u00eb marr\u00ebdh\u00ebniet e shum\u00ebanshme dhe t\u00eb paplota t\u00eb modernizmit\/postmodernizmit me mbizot\u00ebrimin e t\u00eb dytit, si\u00e7 disa shenja t\u00eb t\u00eb parit kthehen n\u00eb sken\u00ebn sociokulturore, sikur d\u00ebshirojn\u00eb, p\u00ebr m\u00eb tep\u00ebr n\u00eb nj\u00eb m\u00ebnyr\u00eb t\u00eb pakujdesshme, vet\u00eb-p\u00ebrfundimin p\u00ebrmes nj\u00eb psikoze t\u00eb dhunshme t\u00eb modernizimit, duke ndjer\u00eb nevoj\u00ebn shp\u00ebrthyese p\u00ebr t\u00eb z\u00ebvend\u00ebsuar \"barakat e nd\u00ebrtimit.\" <\/p>\n

Nj\u00eb person nga sektori i informatizimit, punonj\u00ebs informatizimi dhe sh\u00ebrbyes \u2013 \u00ebsht\u00eb nj\u00eb mjet dhe udh\u00ebheq\u00ebs i epok\u00ebs informative, q\u00eb p\u00ebrthith idealet dhe ideologjin\u00eb e saj, duke i transmetuar ato nga lart n\u00eb tok\u00ebn e konsumator\u00ebve. N\u00ebse magjia \u00ebsht\u00eb kompleksiteti q\u00eb ende nuk ka burime p\u00ebr ta shpjeguar \u2013 ajo b\u00ebhet e paeksplikuar \u2013 at\u00ebher\u00eb bota jon\u00eb \u00ebsht\u00eb e tejmbushur me magji, duar t\u00eb cil\u00ebs jan\u00eb prodhuesit e informatizimit. Duke kontaktuar me makin\u00ebn magjike, ata detyrohen t\u00eb p\u00ebrthithin karakteristikat e saj \"karakteri\" (le t\u00eb mos ia mohojm\u00eb at\u00eb), t\u2019i provojn\u00eb n\u00eb vetvete, t\u2019i n\u00ebnshtrohen k\u00ebrkesave rituale, t\u00eb cilat marrin shpjegime t\u00eb qarta dhe legjitimitet p\u00ebrmes vet\u00eb makin\u00ebs dhe p\u00ebr t\u00eb. K\u00ebto k\u00ebrkesa jan\u00eb komforte dhe racionale. Por n\u00eb k\u00ebt\u00eb q\u00ebndron truku i tyre kryesor, pasi duke u bashkuar n\u00eb nj\u00eb unitet, ato lindin nj\u00eb magji, megjith\u00ebse teknizuar. Pa to, magia do t\u00eb mbetet e shp\u00ebrndar\u00eb me k\u00ebr\u00e7ella, p\u00ebrmes t\u00eb cilave do t\u00eb duken tradh\u00ebtisht duar njer\u00ebzore. P\u00ebr t\u00eb parandaluar k\u00ebt\u00eb, n\u00eb rangun e vler\u00ebs m\u00eb t\u00eb lart\u00eb futet bindja, e cila n\u00eb fund t\u00eb fundit \u00e7on n\u00eb deformimin e d\u00ebshiruesh\u00ebm dhe nd\u00ebrthurjen e rregullave t\u00eb disa sferave me rregulla t\u00eb tjerave. Hapat paradigmatik\u00eb, t\u00eb cil\u00ebt zgjerohen, ngushtohen dhe mbushen, thahet, me krenari shfaqen si toka epokal-p\u00ebrjetuese p\u00ebr k\u00ebt\u00eb p\u00ebrzierje. Rezultati i procesit \u00ebsht\u00eb njeriu, i detyruar si nj\u00eb p\u00ebrgjigje adekuate t\u00eb b\u00ebj\u00eb nj\u00eb gabim kulturor \u2013 t\u00eb aplikoj\u00eb teknologjit\u00eb dhe gjestet progresive (moderniste), q\u00eb sh\u00ebrbejn\u00eb instrumental p\u00ebr makinerit\u00eb efikase pa shpirt, ndaj subjektit t\u00eb gjall\u00eb n\u00eb rolin e tij si nj\u00eb k\u00ebrkues ekzistencial anal\u00f2gje.<\/p>\n

Frika.<\/b> Nj\u00eb njeri i industris\u00eb s\u00eb informatizimit \u00ebsht\u00eb e v\u00ebshtir\u00eb ta frik\u00ebsosh. Ai ballafaqohet me \u00e7do penges\u00eb me krenarin\u00eb e nj\u00eb luft\u00ebtari, qoft\u00eb edhe sfidat m\u00eb t\u00eb v\u00ebshtira. T\u00eb gjitha k\u00ebto ndodhin sepse ai e di me siguri, n\u00eb frym\u00ebn e nj\u00eb eido, se ka zgjidhje p\u00ebrfundimtare \u2014 p\u00ebr k\u00ebt\u00eb i flasin vazhdimisht demon\u00ebt e ligjeve formale, arsyetimeve logjike dhe definicioneve t\u00eb sakta, fenomenologjikisht t\u00eb qarta. Ai \u00ebsht\u00eb gati p\u00ebr sfida t\u00eb \u00e7do p\u00ebrmase: koha po afron kur ai guxon t\u00eb programoj\u00eb procesin e komunikimit me Kozmosin dhe Universin p\u00ebrmes gjuh\u00ebs (si\u00e7 nuk e ka b\u00ebr\u00eb m\u00eb par\u00eb askush). Nj\u00eb kalor\u00ebs i origjinalitetit, i Qiellit dhe Tok\u00ebs, i dit\u00ebs dhe nat\u00ebs, i nj\u00ebsi dhe zero. Vet\u00eb asgj\u00ebja rehat bukur n\u00ebn harqet e struktur\u00ebs s\u00eb tij recursive. Por ai ende nuk \u00ebsht\u00eb b\u00ebr\u00eb kalor\u00ebsi i frik\u00ebs s\u00eb liris\u00eb, pasi ka ende di\u00e7ka q\u00eb e frik\u00ebson at\u00eb dhe e \u00e7on n\u00eb panik absurditeti, di\u00e7ka q\u00eb p\u00ebrjashtohet nga narrativa e ashp\u00ebr idealiste numerike, di\u00e7ka q\u00eb nuk i n\u00ebnshtrohet truk\u00ebve t\u00eb reduktimit n\u00eb aparatin e njohur t\u00eb \"Po\" dhe \"Jo\". Emri i tij \u00ebsht\u00eb Njeri, ky defekt makinerik, objekti m\u00eb i r\u00ebnd\u00ebsish\u00ebm i verb\u00ebve humanist\u00eb q\u00eb shp\u00ebrblen n\u00eb \u00ebndrrat e tyre t\u00eb rreme dhe t\u00eb vet\u00ebkrijuara.<\/p>\n

Frika nga njeriu nuk guxon t\u00eb p\u00ebrballet me far\u00ebn q\u00eb ndri\u00e7on gjith\u00e7ka t\u00eb arsyeshme, duke u shnd\u00ebrruar n\u00eb nj\u00eb gabim, i trajtuar paraprakisht nga struktura t\u00eb templatezuara, q\u00eb sjellin er\u00eb qet\u00ebsuese p\u00ebrgjigjesh dhe talljesh \"t\u00eb menduara\", si mekanizma t\u00eb kapjes s\u00eb fenomenit. Garanci e qet\u00ebsis\u00eb s\u00eb shpirtit dhe mendjes nuk mund t\u00eb kushtoj\u00eb shum\u00eb, madje kur kjo \u00e7mim do t\u00eb ishte vet\u00eb iluzioni. Nj\u00eb rrjet\u00eb verbale p\u00ebrgjigjesh, t\u00eb cilat krijojn\u00eb edhe m\u00eb shum\u00eb pyetje \u2013 nj\u00eb truk q\u00eb nuk ekziston, demagogji e m\u00ebrzitshme pa fund, e lodhshme dhe t\u00eb dhunshme, ngjall\u00eb d\u00ebshir\u00ebn e fort\u00eb p\u00ebr t\u00eb lidhur nj\u00eb marr\u00ebveshje me arsyen, objekt i s\u00eb cil\u00ebs do t\u00eb jet\u00eb ajo q\u00eb q\u00ebndron n\u00eb sip\u00ebrfaqe. Kjo \u00ebsht\u00eb nj\u00eb marr\u00ebveshje me n\u00ebnshkrim \"Fund!\". Por kjo nuk \u00ebsht\u00eb fundi i v\u00ebrtet\u00eb: duket se sapo fillon njeriu.<\/p>\n

Duke nj\u00eb informacion mbi ndihm\u00ebsit e konsumator\u00ebve t\u00eb informacionit, k\u00ebtu del nj\u00eb njeri i frik\u00ebsuar, q\u00eb fsheh veten n\u00ebn nj\u00eb mbules\u00eb anonimizimi t\u00eb distanc\u00ebs digjitale: jemi m\u00eb af\u00ebr bot\u00ebs, por akoma m\u00eb larg saj se kurr\u00eb; t\u00eb shk\u00ebputur nga p\u00ebrgjegj\u00ebsia analoge p\u00ebr veten, jemi nj\u00ebsi reaguesish q\u00eb hollin lidhjen e pafundme digjitale. Ky \u00ebsht\u00eb nj\u00eb guxim digjital, i cili, si\u00e7 duket, \u00ebsht\u00eb larg guximit.
\nP\u00ebr t\u00eb folur, menduar dhe njohur njeriun, mund t\u00eb p\u00ebrdorim vet\u00ebm nj\u00eb gjuh\u00eb t\u00eb paparashikueshme \u2013 nj\u00eb gjuh\u00eb t\u00eb gjall\u00eb, t\u00eb l\u00ebvizshme, me shum\u00eb an\u00eb, q\u00eb i ngjan nj\u00eb insekti \u2013 e cila shpesh \u00ebsht\u00eb e pap\u00ebrfshir\u00eb, e paq\u00ebndrueshme e t\u00eb kapshme, duke u p\u00ebrplasje me gjuh\u00ebn e mjaftueshme p\u00ebr gjith\u00e7ka tjet\u00ebr. Njeriu i prodhimit informatik ik\u00ebn me frik\u00eb nga k\u00ebto xhungla t\u00eb v\u00ebshtira, nga Nj\u00eb i Huaj, nj\u00eb budalla i pad\u00ebgjuar, drejt nj\u00eb territori ku gjithmon\u00eb e presin p\u00ebrqafimet e ngrohta t\u00eb skemave dhe algoritmeve t\u00eb kuptueshme, q\u00eb din\u00eb t\u00eb qet\u00ebsojn\u00eb si n\u00ebna me fjal\u00ebt: 'Asgj\u00eb dhe asgj\u00eb \u2013 jan\u00eb nj\u00ebsoj.'<\/p>\n

Fiksimi.<\/b> Bota e konsumator\u00ebve t\u00eb produkteve informative \u2013 \u00ebsht\u00eb nj\u00eb bot\u00eb magjie, nj\u00eb absolut i loj\u00ebs n\u00eb besim dhe iluzione t\u00eb llogaritura; bota e prodhuesve t\u00eb produkteve informative \u2013 \u00ebsht\u00eb bota e nj\u00ebsive dhe zero dhe lidhjeve t\u00eb tyre cinike-funksionaliste, q\u00eb shfaqen gjithmon\u00eb si\u00e7 jan\u00eb, pa 'kapricet f\u00ebmij\u00eb' t\u00eb motiveve transcedentale, shpirtit objektiv apo grimcave t\u00eb hyjnishme. Nj\u00eb her\u00eb e mir\u00eb t\u00eb ngjeshura mes fillimit dhe p\u00ebrfundimit, hyrjes dhe daljes, t\u00eb shtypura nga hiperbola utilitariste digjitale, k\u00ebto kubik\u00eb synojn\u00eb me \u00e7do rregull t\u00eb loj\u00ebs t\u00eb arrijn\u00eb nj\u00eb gjendje qet\u00ebsie dhe fiksimi ideal. E fiksuar do t\u00eb thot\u00eb e ruajtur. E fiksuar do t\u00eb thot\u00eb e zhytur n\u00eb sfer\u00ebn e siguris\u00eb, q\u00eb lind garanci p\u00ebr t\u00eb shtypur shp\u00ebrthimet dhe krizave. E fiksuar do t\u00eb thot\u00eb n\u00eb nj\u00eb distanc\u00eb t\u00eb sigurt nga papriturat dhe tepricat. E n\u00eb fund, e fiksuar do t\u00eb thot\u00eb q\u00eb nuk paraqet k\u00ebrc\u00ebnim, as p\u00ebr veten, as p\u00ebr t\u00eb tjer\u00ebt. Nj\u00eb anti-superpozit\u00eb, ku nuk k\u00ebrkohet asgj\u00eb e paprogramuar: as shkat\u00ebrrim, as krijim. E fiksuar do t\u00eb thot\u00eb spordike sterile. <\/p>\n

Fiksimi \u00ebsht\u00eb nj\u00eb teknik\u00eb e preferuar e prodhimit informatik, q\u00eb gjendet n\u00eb thelb t\u00eb rritjes s\u00eb vazhdueshme t\u00eb efikasitetit informativ. E pashpjegueshme me t\u00eb gjitha rr\u00ebnj\u00ebt e saj \"njer\u00ebzore\" synon t\u00eb humbas\u00eb, n\u00eb sht\u00ebpin\u00eb e saj t\u00eb rehatshme t\u00eb harres\u00ebs thell\u00eb n\u00eb pyjet neuronike. Kjo \u00ebsht\u00eb e papranueshme. Duhet t\u00eb jet\u00eb e fij\u00ebzuar gjith\u00e7ka: shenja, simboli, metafora, njeriu. Nj\u00eb shenj\u00eb e pa fikstuar \u00ebsht\u00eb nj\u00eb shenj\u00eb e humbur, dhe do t\u00eb thot\u00eb se ajo \u00ebsht\u00eb nj\u00eb gabim. Nj\u00eb mendim i pa fikstuar \u00ebsht\u00eb nj\u00eb mendim i humbur, dhe do t\u00eb thot\u00eb burime t\u00eb humbura p\u00ebr prodhimin e tij. Nj\u00eb njeri i pa fikstuar do t\u00eb thot\u00eb nj\u00eb njeri i humbur, pasi dob\u00ebsohet kontrolli mbi entropin\u00eb e tij t\u00eb thell\u00eb dhe struktur\u00ebn historike t\u00eb fisit. Tradita e fort\u00eb e modernizmit e gjeti p\u00ebrs\u00ebri burimin e energjis\u00eb. Njeriu p\u00ebrs\u00ebri i n\u00ebnshtrohet dhun\u00ebs s\u00eb fiksimit: t\u00eb p\u00ebrshkruhet dhe t\u00eb vendoset n\u00eb qytetin-utopi baconian, ku t\u00eb gjitha rrug\u00ebt lindin n\u00ebn diktatin e Cogito. <\/p>\n

Por ne tashm\u00eb kemi p\u00ebrvoj\u00eb t\u00eb \u00e7mendurie: njeriu nuk humbet kur nuk \u00ebsht\u00eb i fikstuar, p\u00ebrkundrazi \u2013 njeriu humbet kur forcat e caktuara arrijn\u00eb t\u00eb krijojn\u00eb nj\u00eb snim n\u00eb kursiv t\u00eb konstant\u00ebs gjuh\u00ebsore dhe kode. Fiksimi \u00ebsht\u00eb fundi i njeriut, n\u00eb at\u00eb kuptim q\u00eb \u00ebsht\u00eb p\u00ebrjetuar nga nd\u00ebrgjegjja jon\u00eb patologjike n\u00eb shekullin XX. Ky \u00ebsht\u00eb nj\u00eb qasje metodologjike q\u00eb vetvetiu mbart dyshime, dhe ky dyshim e zhvillon dhe e nd\u00ebrton at\u00eb n\u00eb fijet e moralit, p\u00ebrmes t\u00eb cilave vazhdon t\u00eb ekzistoj\u00eb, edhe pse n\u00eb nj\u00eb m\u00ebnyr\u00eb empirike negative. E marr\u00eb n\u00eb kuotat etike, ai b\u00ebhet themeli ideologjik i ekzistenc\u00ebs s\u00eb algoritmeve, nj\u00eb predikat i nevojsh\u00ebm p\u00ebr \"pik\u00ebn e kontrollit\" \u2013 e reformuluar n\u00eb m\u00ebnyr\u00eb moderne tradit\u00ebn klasike t\u00eb p\u00ebrmir\u00ebsimit t\u00eb vazhduesh\u00ebm t\u00eb modernizmit. <\/p>\n

Njeriu nuk mund t\u00eb mos rebeloj\u00eb kund\u00ebr burgosjes s\u00eb tij n\u00eb nj\u00eb burg t\u00eb fiksimit (pavar\u00ebsisht nga natyra q\u00eb mund t'i jepet (shkaktohej): politike, ekonomike, ideologjike, profesionale etj.), duke e shqet\u00ebsuar at\u00eb p\u00ebrmes nj\u00eb instrumenti t\u00eb vazhduesh\u00ebm t\u00eb rinovuar, t\u00eb shprehur verbalisht dhe simbolikisht, q\u00eb e ka afirmuar at\u00eb q\u00eb \u00ebsht\u00eb njohur p\u00ebr nj\u00eb koh\u00eb t\u00eb gjat\u00eb dhe p\u00ebrdoret n\u00eb m\u00ebnyr\u00eb radikale thell\u00eb \u2014 n\u00ebnnd\u00ebrgjegjshmja. P\u00ebrballja e humanitarizmit me teknologjin\u00eb duket se b\u00ebn nj\u00eb tjet\u00ebr kthes\u00eb n\u00eb spiralen e historis\u00eb s\u00eb saj, e cila, n\u00eb nj\u00eb drit\u00eb t\u00eb caktuar, duket si nj\u00eb proces i m\u00ebsimit t\u00eb vet\u00ebbesimit arogant. Duke zhvilluar algoritemet gjithnj\u00eb e m\u00eb t\u00eb sofistikuara dhe vet\u00ebk\u00ebnaq\u00ebse \u2013 nj\u00eb seri t\u00eb radhitur fiktimesh \u2013 prodhimi informatik, n\u00eb momentet e qet\u00ebsis\u00eb, t\u00eb nj\u00eb pushimi volitarist t\u00eb panjohur, hyn n\u00eb loj\u00eb me nj\u00eb bashkim centripetal, duke vendosur k\u00ebto algoritem n\u00eb nj\u00eb l\u00ebkur\u00eb njer\u00ebzore, duke e pranuar si ideali \u201cprogramin-shpirti\u201d, t\u00eb cilit i drejtohet thell\u00ebsis\u00eb p\u00ebrmes nj\u00eb analogjie moderniste. Megjithat\u00eb, nuk arrin ende t\u00eb fsheh\u00eb litarin e logjik\u00ebs drejtuese, madje edhe n\u00ebse nuk \u00ebsht\u00eb e qart\u00eb \u2013 ajo akoma shum\u00eb qart\u00eb e tregon n\u00eb vetvete asgj\u00eb m\u00eb shum\u00eb se nj\u00eb akt psikologjik t\u00eb dob\u00ebsimit t\u00eb nj\u00eb litarin po aq t\u00eb fort\u00eb. Iluzioni profesional, me teknologji t\u00eb lart\u00eb i zgjedhjes \u2013 por ashtu nuk \u00ebsht\u00eb m\u00eb shum\u00eb. Nj\u00eb truk arketipik, i aft\u00eb \u2013 duke ofruar m\u00eb shum\u00eb mund\u00ebsi, kap m\u00eb fort dhe kontrollon m\u00eb thell\u00eb q\u00ebnien e p\u00ebrmalluar. Por kjo ende mbetet nj\u00eb korridor i ngusht\u00eb, n\u00eb t\u00eb cilin \u201cnjeriu i tepruar\u201d nuk ka vend. Njeriu p\u00ebrs\u00ebri shp\u00ebton nga nj\u00eb fiktime e till\u00eb rezultuese, duke l\u00ebn\u00eb pas n\u00eb muret e korridorit manifestet e tij kulturore, t\u00eb cilat, ndoshta, ende kan\u00eb fatin t\u00eb z\u00ebn\u00eb vendin e tyre n\u00eb faqet e historis\u00eb.<\/p>\n

P\u00ebrgjigjet.<\/b> Nj\u00eb pyetje pa p\u00ebrgjigje \u00ebsht\u00eb gjithmon\u00eb nj\u00eb barr\u00eb e akumuluar, e mbushur q\u00eb turbullon mendjen, e cila e k\u00ebrc\u00ebnon at\u00eb me fusha t\u00eb err\u00ebta t\u00eb njeriut, duke e mbajtur at\u00eb n\u00eb nj\u00eb tension konstant, larg postulave t\u00eb ndonj\u00eb ekonomie jet\u00ebsore, p\u00ebr t\u00eb cil\u00ebn, si\u00e7 thuhet, ne priremi me natyr\u00ebn ton\u00eb. Modeli i \"konceptet e bindura\", ku \u00e7do gj\u00eb e pap\u00ebrfunduar, e pap\u00ebrmbledhur n\u00eb ndonj\u00eb modalitet t\u00eb disponuesh\u00ebm, t\u00eb kufizuar, por t\u00eb bindur, d\u00ebbohet me forc\u00eb nga diskursi i brendsh\u00ebm, e pranon si t\u00eb r\u00ebnd\u00ebsishme dhe t\u00eb r\u00ebnd\u00ebsishme vet\u00ebm kategorin\u00eb e p\u00ebrgjigjeve. Pyetjet jan\u00eb thjesht mjete, pa vet\u00ebvler\u00eb. Ato jan\u00eb mjete q\u00eb ekzistojn\u00eb p\u00ebr q\u00ebllim, dhe gjithmon\u00eb ndri\u00e7ohen n\u00eb k\u00ebt\u00eb k\u00ebndv\u00ebshtrim. Kjo dinamik\u00eb e karakterizuar \u00ebsht\u00eb nj\u00eb kufizim i nevojsh\u00ebm p\u00ebr zgjerimin e liris\u00eb s\u00eb kontrolluar dhe \"institucionalizimin e gjuh\u00ebs\", prodhimi racional si i produktit, ashtu edhe i njeriut. <\/p>\n

Prodhimi informacion e p\u00ebrcakton dinamik\u00ebn e tij profesioniste, dhe p\u00ebr m\u00eb tep\u00ebr, (kvazi) ekzistence, p\u00ebrmes kategoris\u00eb s\u00eb p\u00ebrgjigjeve. Por jo p\u00ebrmes pyetjeve. Dob\u00ebsia e pyetjeve \u00ebsht\u00eb se ato jan\u00eb k\u00ebrkuese p\u00ebr dinamik\u00ebn e brendshme, e cila hyn n\u00eb nj\u00eb p\u00ebrplasje t\u00eb papjekur me termin e paqart\u00eb t\u00eb shpjegimit, q\u00eb \u00ebsht\u00eb n\u00eb kontradikt\u00eb dhe p\u00ebrball\u00eb efikasitetit m\u00eb t\u00eb lart\u00eb t\u00eb saj - dinamik\u00ebs s\u00eb jashtme, ekonomike, e cila l\u00eb gjurm\u00ebn e saj tek njeriu n\u00eb form\u00ebn e ndjenjave t\u00eb analizueshme t\u00eb alieneve. P\u00ebrgjigjet jan\u00eb masa dhe nj\u00eb gest qet\u00ebsimi, ndalimi dhe p\u00ebrfundimi.
\nPor meio t\u00eb gjith\u00eb atyre q\u00eb \u00ebsht\u00eb nj\u00eb pyetje, si mund t\u00eb dal\u00eb p\u00ebrtej horizontit t\u00eb latinizmave quaestio dhe problema? Ne mendojm\u00eb se pyetja \u00ebsht\u00eb motorri, thelbi i dinamizmit t\u00eb shpirtit njer\u00ebzor, metaforika e t\u00eb cilit \u00ebsht\u00eb e p\u00ebrqendruar n\u00eb shkeljen e kuajve (madje edhe n\u00ebse ata jan\u00eb duke vrapuar t\u00eb \u00e7mendur nga flak\u00ebt e qytetit), me primatin e liris\u00eb n\u00eb veprim (n\u00eb shpirtin pagan). Duke marr\u00eb nj\u00eb p\u00ebrgjigje, pyetja afron drejt vdekjes s\u00eb saj legjitime, e cila vazhdimisht e ndjek at\u00eb, e cila, si\u00e7 duket ndonj\u00ebher\u00eb, ajo e d\u00ebshiron me \u00e7do natyr\u00eb t\u00eb saj, duke e b\u00ebr\u00eb, me nj\u00eb pjes\u00eb, t\u00eb mos hezitoj\u00eb p\u00ebr vet\u00ebvrasje. Por vdekja e pyetjes, a nuk \u00ebsht\u00eb edhe vdekja e vet\u00eb njeriut, dhe k\u00ebshtu, vet\u00eb Vdekja? Dhe a nuk \u00ebsht\u00eb kjo ngjarje nj\u00eb vler\u00eb m\u00eb e madhe p\u00ebr komunikimin tradicional ekonomik? Projekti ekonomik p\u00ebrgjigjet afirmativisht. Por projekti njer\u00ebzor e kund\u00ebrshton k\u00ebt\u00eb n\u00eb \u00e7do m\u00ebnyr\u00eb. P\u00ebr nd\u00ebrtimin njer\u00ebzor, pyetja \u00ebsht\u00eb ajo forc\u00eb q\u00eb e mban k\u00ebt\u00eb nd\u00ebrtim, ngjit nj\u00eb mori emrash t\u00eb ndrysh\u00ebm n\u00eb nj\u00eb formul\u00eb (megjithat\u00eb, t\u00eb larg\u00ebt nga formula). Pyetja \u00ebsht\u00eb madje jo nj\u00eb m\u00ebnyr\u00eb e jetes\u00ebs dhe e saj '\u00e7far\u00eb duhej provuar', ajo \u00ebsht\u00eb, ndoshta, vet\u00eb jeta, vet\u00eb e saj trupi, madje e p\u00ebrparuar, por ende nuk i n\u00ebnshtrohet gjesteve t\u00eb 'ndershm\u00ebris\u00eb akademike'. \u00c7do projekt tjet\u00ebr nuk mund t\u00eb nd\u00ebrtohet mbi pyetje, por ato jan\u00eb materiali i vet\u00ebm i p\u00ebrshtatsh\u00ebm p\u00ebr nd\u00ebrtimin njer\u00ebzor dhe humanitar. T\u00eb provosh t\u00eb nd\u00ebrtoosh njeriun mbi p\u00ebrgjigje do t\u00eb thot\u00eb ta vendos\u00ebsh at\u00eb, ta programosh \u2013 nj\u00eb veprim ideal p\u00ebr organizmin teknik. Por programimi i njeriut \u2013 nuk \u00ebsht\u00eb kjo ajo q\u00eb tregojn\u00eb vet\u00eb fjal\u00ebt (m\u00eb sakt\u00eb, gramatika e shenjave), sepse para se ato t\u00eb realizoheshin n\u00eb sfer\u00ebn e mendueshme, njeriut i \u00ebsht\u00eb hedhur n\u00eb an\u00eb, dhe objekti b\u00ebhet di\u00e7ka tjet\u00ebr. Programimi i njeriut \u00ebsht\u00eb nj\u00eb oksimoron klasik dhe, n\u00eb p\u00ebrfundim, nj\u00eb absurd i plot\u00eb. K\u00ebtu, hendeku midis njer\u00ebzorit dhe teknik\u00ebs (informatizimit, n\u00eb rastin ton\u00eb) ndri\u00e7ohet n\u00eb dimensione kolosale, me nj\u00eb hap, q\u00eb mund ta kaloj\u00eb vet\u00ebm Ai. Kolektivja e p\u00ebrgjigjeve \u2013 \u00ebsht\u00eb st\u00ebrvitja e historis\u00eb, materiali i s\u00eb cil\u00ebs \u00ebsht\u00eb objekti-njeri i paduksh\u00ebm, i kapur n\u00eb p\u00ebrgjigje. Kjo \u00ebsht\u00eb e nj\u00ebjt\u00eb me mohim t\u00eb 'pyetjes m\u00eb t\u00eb lart\u00eb', dhe kjo \u00ebsht\u00eb sakt\u00ebsisht ajo q\u00eb \u00e7do prodhim synon, p\u00ebrfshir\u00eb edhe informatizimin.<\/p>\n

Hap\u00ebsira e sht\u00ebpis\u00eb.<\/b> Si p\u00ebrpiqemi t\u00eb tregojm\u00eb, rikthimi modernist (i cili, pa dyshim, tashm\u00eb ka nj\u00eb em\u00ebr t\u00eb ndrysh\u00ebm - kultura nuk i p\u00eblqen t\u00eb kthehet n\u00eb t\u00eb kaluar\u00ebn pa e plot\u00ebsuar at\u00eb) \u00ebsht\u00eb nj\u00eb lloj workshopi sociokulturor q\u00eb kultivon njeriun e ri, dominuesit e t\u00eb cilit jan\u00eb p\u00ebrmbajtjet e kultur\u00ebs m\u00eb dominuese. Me nj\u00eb ndales\u00eb t\u00eb papritur n\u00eb \"barakat e postmodernizmit\", procesi i p\u00ebrmir\u00ebsimeve t\u00eb pafundme sasiore (a mund t\u00eb kishte p\u00ebrfunduar ndonj\u00ebher\u00eb?) - modernizmi - vazhdon rrug\u00ebn e tij n\u00ebp\u00ebrmjet p\u00ebrmir\u00ebsimeve cil\u00ebsore, mjetet m\u00eb t\u00eb p\u00ebrshtatshme t\u00eb t\u00eb cilit jan\u00eb informacioni dhe informatizimi - ndihm\u00ebs t\u00eb nj\u00eb \"shnd\u00ebrrimi\" teknik, transhumanist. Prandaj, na duket e arsyeshme t\u00eb theksojm\u00eb njeriun e informatizimit - njeriun e prodhimit informatizues, si arketipin ky\u00e7 t\u00eb gjenez\u00ebs sociokulturore.<\/p>\n

Dhe m\u00eb nj\u00eb her\u00eb* po i drejtohemi artit \u2013 barometrit ton\u00eb t\u00eb p\u00ebrjetsh\u00ebm \u2013 duke p\u00ebrgatitur vesh\u00ebt p\u00ebr tingujt e tij. Stili objektiv dhe mjedisor, i em\u00ebruar sipas standardeve m\u00eb t\u00eb larta inovative t\u00eb sh\u00ebnjimit pa dhun\u00eb, autonom dhe me vler\u00eb vetjake \u2013 hi-tech \u2013 me historin\u00eb e tij, t\u00eb pakonsoliduar, t\u00eb p\u00ebrkohshme, por akoma t\u00ebrheq\u00ebse, ndri\u00e7on disa momente t\u00eb rrjetave psikologjike (pa e shmangur, gjithashtu, nuhatjen e psikologjis\u00eb) t\u00eb njeriut. Duke pranuar dhe madje duke nd\u00ebrtuar semiotik\u00ebn e tij mbi bashkimin e teknikave q\u00eb funksionojn\u00eb efektivisht n\u00eb hap\u00ebsira, nga ana nj\u00ebra, t\u00eb saj, dhe nga ana tjet\u00ebr \u2013 t\u00eb zhvillimit profesional, ai pozitive nj\u00ebsoj, tashm\u00eb duke formuar nj\u00eb marr\u00ebveshje, e percepton n\u00ebnshtrimin e nj\u00ebrit ndaj tjetrit. Por rregullat e loj\u00ebs s\u00eb k\u00ebtyre dy hap\u00ebsirave shpesh mbi-lidhen vet\u00ebm n\u00eb nj\u00eb tangenc\u00eb t\u00eb jashtme t\u00eb detyruar: sht\u00ebpia \u2013 \u00ebsht\u00eb koha dhe vendi i njeriut t\u00eb gjall\u00eb, nd\u00ebrsa puna k\u00ebrkon nj\u00eb makin\u00eb prodhimi, kufijt\u00eb e s\u00eb cil\u00ebs duhet t\u00eb jen\u00eb t\u00eb qart\u00eb t\u00eb p\u00ebrcaktuar nga formula e eficienc\u00ebs prodhuese. \u00c7far\u00eb mund t\u00eb jet\u00eb rreziku, n\u00ebse k\u00ebrkesa p\u00ebr t'u sh\u00ebnuar qart\u00eb n\u00eb struktur\u00ebn hierarkike t\u00eb n\u00ebndheshve dhe atyre q\u00eb n\u00ebnshtrohen, do t\u00eb filloj\u00eb t\u00eb luaj\u00eb nj\u00eb rol t\u00eb r\u00ebnd\u00ebsish\u00ebm n\u00eb nj\u00eb vend, ku njeriu, duke hequr t\u00eb gjitha maskat mbrojt\u00ebse, merr pozita m\u00eb t\u00eb relaksuara, duke u b\u00ebr\u00eb k\u00ebshtu m\u00eb pak vigjilent, i shp\u00ebrndar\u00eb dhe, k\u00ebshtu, m\u00eb i ekspozuar? Pa nj\u00eb p\u00ebrpunim t\u00eb duhur \u2013 n\u00eb thelb, duke formuar ndarjen psikike dhe empirike midis hap\u00ebsirave sht\u00ebpiake dhe atyre punuese \u2013 kjo mund t\u00eb \u00e7oj\u00eb n\u00eb zhvendosjen e marr\u00ebdh\u00ebnieve njer\u00ebzore, familjare, miq\u00ebsore, personale etj. nga marr\u00ebdh\u00ebniet e pun\u00ebs, hierarkike, n\u00ebnshtruese, marr\u00ebdh\u00ebniet e eficienc\u00ebs dhe t\u00eb rendimentit.<\/p>\n

Stili hi-tech, i cili nuk \u00ebsht\u00eb b\u00ebr\u00eb i njohur gjer\u00ebsisht n\u00eb bot\u00eb, ka disa arsye p\u00ebr t\u00eb rritur aktualisht gjat\u00eb epok\u00ebs s\u00eb shtrirjes s\u00eb thell\u00eb t\u00eb informatizimit, gjat\u00eb epok\u00ebs s\u00eb kufizimeve p\u00ebr t\u00eb pavendosurit \u2013 atij q\u00eb vazhdimisht p\u00ebrpiqet t\u00eb hyj\u00eb n\u00eb nj\u00eb mikrobot\u00eb artificiale, pa u kufizuar n\u00eb v\u00ebzhgimin e thjesht\u00eb. Dizajni informativ, i cili ndri\u00e7on me fisnik\u00ebrin\u00eb e tij t\u00eb gjitha llojet e tjera t\u00eb dizajnit, k\u00ebtu, ende pa m\u00ebsuar se si t\u00eb jet\u00eb selektiv, mund t\u00eb b\u00ebhet nj\u00eb faktor i fuqish\u00ebm p\u00ebr p\u00ebrzierjen, p\u00ebrfshir\u00eb edhe at\u00eb q\u00eb \u00ebsht\u00eb t\u00eb paligjsh\u00ebm, anti-historik dhe, n\u00eb fund t\u00eb fundit, dehumanizues dhe pushtues. Informatizimi, n\u00ebse mund ta shprehim k\u00ebshtu, nuk \u00ebsht\u00eb ende i qart\u00eb p\u00ebr veten, rezultati i s\u00eb cil\u00ebs duhet t\u00eb jet\u00eb, ve\u00e7an\u00ebrisht, konfirmimi teorik i llojeve dhe n\u00ebnllojve t\u00eb saj. Nd\u00ebrsa informatizimi mbetet i vet\u00ebm p\u00ebr gjith\u00e7ka: si p\u00ebr sht\u00ebpin\u00eb, ashtu edhe p\u00ebr at\u00eb q\u00eb ndodhet p\u00ebrtej saj.<\/p>\n

Gabimet.<\/b> Programi \u2013 ky \u00ebsht\u00eb fiksi i marr\u00ebdh\u00ebnieve t\u00eb ndryshme n\u00eb terma q\u00eb kan\u00eb nj\u00eb kuptim t\u00eb qart\u00eb dhe t\u00eb pasakt\u00eb, pa ndonj\u00eb lirik\u00eb \u00abshum\u00eb njer\u00ebzore\u00bb. Dyshimi \u00ebsht\u00eb burimi i par\u00eb dhe themelor i gabimeve, i p\u00ebrfshir\u00eb n\u00eb tem\u00ebn e diskursit t\u00eb gj\u00ebrave n\u00eb m\u00ebnyr\u00eb thelb\u00ebsore. Sa m\u00eb shum\u00eb q\u00eb Njeriu nuk mund t\u00eb studiohet, t\u00eb kuptohet (sigurisht, p\u00ebrmes nocioneve) pa marr\u00eb parasysh gabimet q\u00eb ai b\u00ebn \u2013 nj\u00eb pjes\u00eb p\u00ebrb\u00ebr\u00ebse e qenies s\u00eb tij, \u2013 ashtu nuk e pranon dot qoft\u00eb edhe nj\u00eb gabim n\u00eb modelet e tij p\u00ebr gjith\u00e7ka tjet\u00ebr, q\u00eb p\u00ebrfshin ata t\u00eb ngjash\u00ebm me t\u00eb.
\nProdhimi i informatizimit, si \u00e7do prodhim tjet\u00ebr (p\u00ebrve\u00e7 n\u00ebse ne nuk bien n\u00eb nj\u00eb reduksioniz\u00ebm n\u00eb frym\u00ebn e formulave t\u00eb ngarkuara \u00abt\u00eb gjithave\u00bb, n\u00eb lidhje me shprehjen \u00abprodhimi njer\u00ebzor\u00bb), nuk e pranon gabimin, si nj\u00eb faktor q\u00eb p\u00ebrb\u00ebn haptazi nj\u00eb k\u00ebrc\u00ebnim p\u00ebr efikasitetin dhe, p\u00ebr rrjedhoj\u00eb, ekzistenc\u00ebn e tij \u00abt\u00eb materializuar\u00bb. Njeriu, nga ana e tij, nuk mund t\u00eb mendohet pa gabime, nuk ka mund\u00ebsi t\u00eb shk\u00ebputet nga humbjet dhe fitimet \u2013 disa motor\u00eb q\u00eb intensifikojn\u00eb frym\u00ebzimin dhe gjestet e hapjes, t\u00eb dhuruara nga vet\u00eb gabimet. Mbase, nuk ka asgj\u00eb m\u00eb t\u00eb af\u00ebrt dhe m\u00eb njer\u00ebzore (Askush, madje as nga \u00abanash\u00bb transcendentale, nuk b\u00ebn gabime), sesa gabimet, sikurse nuk ekziston asgj\u00eb m\u00eb t\u00eb larg\u00ebt dhe t\u00eb padurueshme se gabimet.
\nLidhja e pandashme, si fizike ashtu edhe ajo p\u00ebrtej saj, midis njeriut dhe gabimeve, objektivizohet n\u00eb nj\u00eb nivel ekzistencial n\u00eb fenomenin e hapjes, qoft\u00eb duke n\u00ebnkuptuar ndonj\u00eb struktur\u00eb, apo duke e p\u00ebrfshir\u00eb at\u00eb n\u00eb mishin e mund\u00ebsis\u00eb dhe kushteve t\u00eb ekzistenc\u00ebs (pavar\u00ebsisht n\u00ebse jan\u00eb artificiale). \"Z\u00ebri\" i hapjes gjithmon\u00eb ting\u00ebllon si z\u00ebri i liris\u00eb, duke i dh\u00ebn\u00eb njeriut potencialin e legjitimuar p\u00ebr t\u00eb ndri\u00e7uar ekzistenc\u00ebn e tij, duke e \u00e7uar at\u00eb n\u00eb kufijt\u00eb e form\u00ebs n\u00eb ekstrem (t\u00eb d\u00ebshiruar n\u00eb m\u00ebnyr\u00eb vitale dhe madje maniake) t\u00eb gabimit (tashm\u00eb n\u00eb nj\u00eb form\u00eb tjet\u00ebr, transcendente) \u2013 nj\u00eb situat\u00eb kufitare. Motivi i prodhimit \u00ebsht\u00eb ndryshe: n\u00eb skaj t\u00eb \u00e7far\u00ebdo m\u00ebnyre t\u00eb largosh Gabimin nga diskursi yt dhe m\u00eb pas t\u00eb mbyll\u00ebsh \"kutin\u00eb e zez\u00eb\", duke ofruar nj\u00eb funksion magjik, steril, si nj\u00eb vler\u00eb supreme sh\u00ebrbimi.<\/p>\n

Strategjia e prodhimit informatik \u00ebsht\u00eb e till\u00eb: t\u00eb kap\u00ebsh objektin n\u00eb p\u00ebrqafimet e forta t\u00eb rezultatit, t\u00eb mbyll\u00ebsh poezin\u00eb e tij n\u00eb nj\u00eb poz\u00eb p\u00ebrfundimtare dhe t\u00eb qart\u00eb utilitare dhe t\u00eb arrish, m\u00eb n\u00eb fund, idealin e \u00ebmb\u00eblsis\u00eb moderne \u2013 modul (pa histori dhe kontekst, sipas P. Kozlovski), i trajnuar p\u00ebr p\u00ebrs\u00ebritje t\u00eb pafund. Njeriu dhe kultura q\u00eb ai krijon (t\u00eb krijuar vazhdimisht) veprojn\u00eb ndryshe, gj\u00eb q\u00eb n\u00eb syt\u00eb e fuqis\u00eb t\u00eb lartp\u00ebrmendur nuk paraqet asgj\u00eb tjet\u00ebr p\u00ebrve\u00e7 naivitetit dhe pafuqis\u00eb \u2013 p\u00ebr t\u00eb rikrijuar di\u00e7ka t\u00eb njohur. Dhe kjo nuk ka t\u00eb b\u00ebj\u00eb me ciklet e spirales teknologjike \u2013 k\u00ebtu b\u00ebhet fjal\u00eb p\u00ebr rikrijimin e pik\u00ebrisht asaj q\u00eb tashm\u00eb \u00ebsht\u00eb e njohur me siguri t\u00eb plot\u00eb, q\u00eb her\u00ebt a von\u00eb e arrijtur do t\u00eb ndalet s\u00eb qeni arritje dhe do t\u00eb largohet historikisht n\u00eb an\u00eb.<\/p>\n

Hapja \u00ebsht\u00eb gjithmon\u00eb dhe hapje p\u00ebr gabimin, dhe hapje nga gabimi (n\u00eb di\u00e7ka, q\u00eb ajo gabim e imponon). Z\u00ebri i gabimeve kurr\u00eb nuk duhet t\u00eb hesht\u00eb, sepse ky \u00ebsht\u00eb ai z\u00ebri, p\u00ebrmes t\u00eb cilit njeriu d\u00ebgjon veten, e njohin dhe e identifikon veten. Hapja \u00ebsht\u00eb nj\u00eb grop\u00eb e Danaid\u00ebve \u2013 nj\u00eb pun\u00eb e pafrytshme, e mundimshme, vlera e s\u00eb cil\u00ebs \u00ebsht\u00eb se ajo kurr\u00eb nuk p\u00ebrfundon, ajo \u00ebsht\u00eb aty, dhe gjithmon\u00eb do t\u00eb jet\u00eb, pa rrezik q\u00eb t\u00eb trajtohet si nj\u00eb pla\u00e7k\u00eb, t\u00eb nd\u00ebrpritet, pa rrezik q\u00eb t\u00eb humbas\u00eb dhe, n\u00eb fund, t\u00eb mbyllet.
\nPra ndaj, duke p\u00ebrfunduar tez\u00ebn p\u00ebrfundimtare, le t\u00eb themi: njeriu lidh p\u00ebrher\u00eb aleanc\u00eb me at\u00eb q\u00eb merr legjitimitetin e saj formal p\u00ebrmes gabimit q\u00eb \u00ebsht\u00eb mekanikisht i lidhur. Jeta njer\u00ebzore \u00ebsht\u00eb nj\u00eb jet\u00eb p\u00ebrmes gabimeve: ne kapim, fiksojm\u00eb njeriun, dhe tashm\u00eb n\u00eb momentin e ardhsh\u00ebm gabojm\u00eb n\u00eb p\u00ebrpjekjet p\u00ebr t\u00eb formuar nj\u00eb p\u00ebrfaq\u00ebsim t\u00eb tij. Kjo ngadal\u00ebsim psikologjik, ose m\u00eb mir\u00eb t\u00eb themi \u2013 ekzistencial, projektor n\u00eb kuad\u00ebr t\u00eb Njeriut, madje n\u00eb nj\u00eb pjes\u00eb t\u00eb ndonj\u00eb antropologjie, \u00ebsht\u00eb esencialisht i pashmangsh\u00ebm derisa vet\u00eb... t\u00eb mos hiqet.<\/p>\n

Njeriu. Si p\u00ebrfundim.<\/b>
\nJeta njer\u00ebzore, e mbrojtur nga p\u00ebrs\u00ebritja, \u00ebsht\u00eb thelb\u00ebsisht e pa p\u00ebrs\u00ebritshme. <\/p>\n

J. Derrida:
\n\u00abP\u00ebrs\u00ebritja ndan nga vetvetja forc\u00ebn, pranishm\u00ebrin\u00eb, jet\u00ebn. Kjo ndarje \u00ebsht\u00eb nj\u00eb gjest ekonomik dhe llogarit\u00ebs i atij q\u00eb e vonon veten p\u00ebr t\u00eb ruajtur veten, q\u00eb e kursen shpenzimin p\u00ebr m\u00eb von\u00eb dhe e n\u00ebnshtron frik\u00ebs.\u00bb<\/p>\n

P\u00ebrs\u00ebritja p\u00ebrmes p\u00ebrqafimeve t\u00eb dhunshme t\u00eb fjal\u00ebs \u2014 q\u00eb sh\u00ebrben n\u00eb kancelarin\u00eb e Logosit.
\nM\u00eb tej te Derrida:
\n\u00ab\u0421\u043b\u043e\u0432\u043e \u0435\u0441\u0442\u044c \u0442\u0440\u0443\u043f \u043f\u0441\u0438\u0445\u0438\u0447\u0435\u0441\u043a\u043e\u0439 \u0440\u0435\u0447\u0438…\u00bb<\/p>\n

Z\u00ebvend\u00ebsimi i paqart\u00ebsis\u00eb \u2013 burimi i frik\u00ebs p\u00ebrmes rrezikut \u2013 me but\u00ebsin\u00eb fiktive t\u00eb qart\u00ebsis\u00eb (kund\u00ebrshtimi) \u2014 \u00ebsht\u00eb nj\u00eb trill i preferuar p\u00ebr \u00e7do gj\u00eb teknike, dhe n\u00eb ve\u00e7anti, p\u00ebr modernizmin informativ, i cili, ndoshta, ideal i tij i dyt\u00eb \u00ebsht\u00eb rip\u00ebrdorimi, q\u00eb qart\u00ebsia e merr si baz\u00eb p\u00ebr l\u00ebvizjen e saj. <\/p>\n

\u00abShiko thell\u00eb n\u00eb gj\u00eb \u2013 aty reflektohet e Q\u00ebja jote. D\u00ebgjo t\u00eb tjer\u00ebt \u2013 aty flet vetvetja jote\u00bb. Ky lloj rihapje dhe poezizimi origjinalisht lindin nga nj\u00eb shp\u00ebrthim (historik a antropologjik), nga konformiteti, nga nj\u00eb lloj gabimi, q\u00eb k\u00ebrc\u00ebnon vetveten, dhe nuk zgjidhet nga asnj\u00eb l\u00ebvizje p\u00ebrpara. Ky rihapje \u00ebsht\u00eb nj\u00eb defekt n\u00eb makinerin\u00eb e efikasitetit, q\u00eb vazhdimisht apelon te formula \u2018kjo \u00ebsht\u00eb diskutuar tashm\u00eb\u2019, n\u00ebse nuk \u00ebsht\u00eb e drejtuar drejt nivelit m\u00eb t\u00eb lart\u00eb t\u00eb spirales. <\/p>\n

Pun\u00ebsuesi informacionit \u00ebsht\u00eb barbar i s\u00eb ardhmes, n\u00eb pik\u00ebn m\u00eb t\u00eb lart\u00eb t\u00eb tendenc\u00ebs s\u00eb Shpirtit Bot\u00ebror, duke r\u00ebn\u00eb n\u00eb nj\u00eb mitologji sarcastike t\u00eb per\u00ebndimit, frik\u00ebs, paprituris\u00eb \u2013 t\u00eb gjitha atyre gj\u00ebrave q\u00eb nuk u n\u00ebnshtrohen zhvillimit programues dhe, ndoshta, degjenerimit. Modelet e gatshme dhe pushteti mbi informacionin jan\u00eb shoq\u00ebruesit e tij t\u00eb p\u00ebrjetsh\u00ebm, t\u00eb cil\u00ebt kurr\u00eb nuk e braktisin, ndryshe nga aktiviteti i m\u00ebrzitsh\u00ebm dhe pyet\u00ebs i fjal\u00ebs. Ai flet, dhe n\u00eb z\u00ebrin e tij pasqyrohet nj\u00eb mosbesim dixhital ndaj \u00e7do gj\u00ebje q\u00eb dallohet nga ajo, nj\u00eb ciniz\u00ebm dixhital dhe binar, t\u00eb cilit, megjithat\u00eb, ende i duhet t\u00eb z\u00ebr\u00eb vendin e tij t\u00eb caktuar \u2013 faqet e paedukuar, q\u00eb kthehen p\u00ebrher\u00eb.<\/p>\n

*Shiko. habr.com\/ru\/post\/452060<\/a><\/noindex>
\n
Burimi: habr.com<\/a><\/p>","protected":false,"gt_translate_keys":[{"key":"rendered","format":"html"}]},"excerpt":{"rendered":"

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\u043d\u0438\u043a\u0430\u043a \u0438\u043d\u0430\u0447\u0435 \u2013 \u0432\u0435\u0434\u044c \u0438\u043c\u0435\u043d\u043d\u043e \u0432 \u043d\u0435\u043c \u0441\u043e\u0434\u0435\u0440\u0436\u0438\u0442\u0441\u044f \u0430\u0440\u0445\u0435\u043a\u043b\u044e\u0447 […]<\/p>\n","protected":false,"gt_translate_keys":[{"key":"rendered","format":"html"}]},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[702],"tags":[],"class_list":["post-36857","post","type-post","status-publish","format-standard","hentry","category-news"],"aioseo_notices":[],"aioseo_head":"\n\t\t\n\t\n\t\n\t\n\t\n\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\n","aioseo_head_json":{"title":"\ud83e\udd47Zhg\u00ebnjimi Informativ | ProHoster","description":"Legjitimizimi, i legjitimizuar nga forcat q\u00eb e mb\u00ebshtesin, (nd\u00ebrkaq, si\u00e7 do t\u00eb shihet, p\u00ebrkoh\u00ebsisht) madh\u00ebsia dhe kapri\u00e7oza, e ligj\u00ebsuar nga e nj\u00ebjta dor\u00eb, margjinaliteti \u2013 shok\u00eb dhe aleat\u00eb historik\u00eb t\u00eb p\u00ebrjetsh\u00ebm, q\u00eb alternojn\u00eb.","canonical_url":"https:\/\/prohoster.info\/sq\/blog\/news\/informatsionnoe-razocharovanie","robots":"max-image-preview:large","keywords":"","webmasterTools":{"miscellaneous":""},"schema":null,"og:locale":"sq_AL","og:site_name":"ProHoster | \u041a\u0443\u043f\u0438\u0442\u044c \u043d\u0430\u0434\u0435\u0436\u043d\u044b\u0439 \u0445\u043e\u0441\u0442\u0438\u043d\u0433 \u0434\u043b\u044f \u0441\u0430\u0439\u0442\u043e\u0432 \u0441 \u0437\u0430\u0449\u0438\u0442\u043e\u0439 \u043e\u0442 DDoS, VPS VDS \u0441\u0435\u0440\u0432\u0435\u0440\u044b","og:type":"article","og:title":"\ud83e\udd47\u0418\u043d\u0444\u043e\u0440\u043c\u0430\u0446\u0438\u043e\u043d\u043d\u043e\u0435 \u0440\u0430\u0437\u043e\u0447\u0430\u0440\u043e\u0432\u0430\u043d\u0438\u0435 | 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