{"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\/novosti-interneta\/informatsionnoe-razocharovanie","title":{"rendered":"Shk\u00ebputje informacioni","gt_translate_keys":[{"key":"rendered","format":"text"}]},"content":{"rendered":"

Legjitimizuar, legjitimizuar nga k\u00ebto forca, (p\u00ebr m\u00eb tep\u00ebr, si do t\u00eb shihet, p\u00ebrkoh\u00ebsisht) magjistraliteti dhe kapri\u00e7ioze, e legalizuar nga e nj\u00ebjta dor\u00eb, margjinaliteti \u2013 shok\u00eb dhe aleat\u00eb t\u00eb p\u00ebrjetsh\u00ebm historik\u00eb, q\u00eb p\u00ebrher\u00eb e nd\u00ebrrojn\u00eb p\u00ebr t\u00eb kapur vullnetin e lir\u00eb t\u00eb nd\u00ebrlikuar (i cili, p\u00ebr m\u00eb tep\u00ebr, shpesh i mohohet k\u00ebsaj lirie) \u2013 duhet t\u00eb bazojn\u00eb marr\u00ebdh\u00ebniet e tyre n\u00eb parimin e dominanc\u00ebs, dhe ashtu ndryshe \u2013 sepse pik\u00ebrisht n\u00eb t\u00eb q\u00ebndron ark\u00eb\u00e7el\u00ebsi i dinamik\u00ebs ekzistenciale \u2013 zhvillimi i vet\u00ebm t\u00eb r\u00ebnd\u00ebsish\u00ebm (t\u00eb zhvillimit, p\u00ebr m\u00eb tep\u00ebr, pa u kufizuar), ndaj t\u00eb cilit t\u00eb tjer\u00ebt duhet t\u00eb sh\u00ebrbejn\u00eb si mjete, e jo si q\u00ebllime. Por \u00e7far\u00eb mund t\u00eb jet\u00eb ky bot\u00eb pa gabime dhe defekte? Nj\u00eb makin\u00eb ideale? Nj\u00eb program perfekt? Nj\u00eb qytet, ku njeriut i refuzohet qart\u00eb pranimi. Dominanca p\u00ebrqafon njeriun - t\u00eb gjitha dhe pa p\u00ebrjashtim - duke n\u00ebnshtruar t\u00eb gjitha degeneratat e tij si ato refleksive-brendshme, ashtu edhe ato sociokulturore t\u00eb jashtme, n\u00eb 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 zhvillohen degeneratat e tij. Kudo e gjithandej, p\u00ebrmes pluhurit t\u00eb civilizimit do t\u00eb dep\u00ebrtoj\u00eb ai - qendra e t\u00ebrheqjes s\u00eb p\u00ebrvoj\u00ebs njer\u00ebzore, duke ndihmuar mes grumbujve t\u00eb mbeturinave, t\u00eb cilat kultura e jashtme nuk i gjeti p\u00ebrdorim.
\n<\/a><\/noindex>
\nHulumtuesi nuk arrin gjithmon\u00eb t\u00eb ndjek\u00eb superioritetin e ndryshuesh\u00ebm t\u00eb dominancave kulturore: tani ai po shkrin token e shesht\u00eb t\u00eb kopshteve, duke e mbushur at\u00eb me er\u00ebn e fresk\u00ebt t\u00eb epok\u00ebs, kur papritur e kupton se ndodhet n\u00eb oborrin e pasm\u00eb, nd\u00ebrsa akti kryesor ka kaluar n\u00eb per\u00ebndim. Nj\u00eb mendim kurioz sapo kishte filluar t\u00eb kuptonte marr\u00ebdh\u00ebniet shum\u00ebdimensionale, t\u00eb \u00e7arshme t\u00eb modernizmit\/postmodernizmit me supremacin e s\u00eb par\u00ebs, kur disa shenja t\u00eb s\u00eb par\u00ebs po 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 pamatur, p\u00ebrfundimin e vet me nj\u00eb psikoze t\u00eb dhunshme t\u00eb modernizimit, duke ndjer\u00eb nevoj\u00ebn e shqet\u00ebsuar p\u00ebr t\u00eb z\u00ebvend\u00ebsuar \"barrakat nd\u00ebrtuese\". <\/p>\n

Njeriu i informacionit, punonj\u00ebsi dhe sh\u00ebrbyesi i informacionit - instrument dhe p\u00ebrcjell\u00ebs i epok\u00ebs informative, duke marr\u00eb p\u00ebrsip\u00ebr idealet dhe ideologjin\u00eb e saj, duke i shkarkuar ato n\u00eb terrenin e njohjeve kontejnerike. N\u00ebse magia \u00ebsht\u00eb kompleksiteti q\u00eb nuk ka ende\/p\u00ebrfundimisht fuqi (resurse) p\u00ebr ta shpjeguar - ajo b\u00ebhet e pand\u00ebrgjegjshme - at\u00ebher\u00eb bota jon\u00eb \u00ebsht\u00eb plot\u00ebsisht e mbushur me magji, duar t\u00eb cilave sh\u00ebrbejn\u00eb si prodhues informacioni. Duke u p\u00ebrballur me makin\u00ebn magjike, ata detyrohen t\u00eb p\u00ebrthithin karakteristikat e saj (mos e mohoni at\u00eb) dhe t\u00eb sh\u00ebrbejn\u00eb rregullat rituale, t\u00eb cilat marrin shpjegime t\u00eb qarta dhe legjitimitet nga vet\u00eb makina dhe p\u00ebr t\u00eb. K\u00ebto k\u00ebrkesa jan\u00eb racionalisht t\u00eb rehatshme. Por n\u00eb k\u00ebt\u00eb q\u00ebndron mashtrimi i tyre themelor, pasi duke u bashkuar n\u00eb nj\u00ebsi, ato lindin nj\u00eb magji, edhe pse t\u00eb teknizuar. Pa to, magjia do t\u00eb p\u00ebrfundoj\u00eb me vrima, p\u00ebrmes t\u00eb cilave do t\u00eb ndri\u00e7ohet tradhtisht duar njer\u00ebzore. P\u00ebr ta parandaluar k\u00ebt\u00eb, n\u00ebnshtrimi \u00ebsht\u00eb futur n\u00eb rangun e vlerave m\u00eb t\u00eb larta, duke \u00e7uar p\u00ebrfundimisht n\u00eb deformimin e vullnetsh\u00ebm dhe nd\u00ebrthurjen e rregullave t\u00eb fushave t\u00eb nj\u00ebra-tjetr\u00ebs. Hapat paradigmatik\u00eb, t\u00eb cilat zgjerohen, duke ngushtuar dhe mbushur, duke shteruar, me krenari shfaqen si toka ushqyese epokale p\u00ebr k\u00ebt\u00eb p\u00ebrzierje t\u00eb treguar. Si rezultat i procesit, shfaqet njeriu, i detyruar si p\u00ebrgjigje adekuate t\u00eb b\u00ebj\u00eb nj\u00eb gabim kulturor - t\u00eb p\u00ebrdor\u00eb teknologji dhe gjeste progresive (moderniste), q\u00eb sh\u00ebrbejn\u00eb si mjete ndaj nj\u00eb makinerie efikasiteti pa shpirt, mbi subjektin e gjall\u00eb n\u00eb rolin e tij si k\u00ebrkues ekzistencial analog.<\/p>\n

Frika.<\/b> Nj\u00eb njeri i prodhimit informacion mund t\u00eb friksohet leht\u00ebsisht. Ai p\u00ebrballet me \u00e7do sfid\u00eb, pavar\u00ebsisht sa e v\u00ebshtir\u00eb mund t\u00eb jet\u00eb, me krenarin\u00eb e nj\u00eb luft\u00ebtari. Kjo ndodh sepse ai e di se zgjidhjet p\u00ebrfundimtare ekzistojn\u00eb \u2014 dhe demon\u00ebt e rregullave formale, arsyetimit, dhe definicionet e forta fenomenologjike ia tregojn\u00eb vazhdimisht k\u00ebt\u00eb. Ai \u00ebsht\u00eb i gatsh\u00ebm p\u00ebr detyra t\u00eb \u00e7do shtrirjeje: po afrohet koha kur guxon t\u00eb programoj\u00eb vet\u00eb procesin e komunikimit me Universin dhe Kozmosin n\u00ebp\u00ebrmjet nj\u00eb gjuhe (ashtu si nuk e ka b\u00ebr\u00eb askush tjet\u00ebr m\u00eb par\u00eb). Nj\u00eb kalor\u00ebs i fisnik\u00ebris\u00eb s\u00eb Qiellit e Tokes, dit\u00ebs e nat\u00ebs, nj\u00ebsis\u00eb dhe zeros. Pothuajse asgj\u00eb rehatsh\u00ebm ngjitet n\u00ebn harqet e struktur\u00ebs s\u00eb tij rekurzive. Por ai ende nuk \u00ebsht\u00eb b\u00ebr\u00eb kalor\u00ebs i frik\u00ebs s\u00eb liris\u00eb, sepse ka ende di\u00e7ka q\u00eb e frik\u00ebson dhe e trondit p\u00ebrmes absurd\u00ebsis\u00eb, di\u00e7ka q\u00eb \u00ebsht\u00eb p\u00ebrjashtuar nga narrativi digjital idealist, di\u00e7ka q\u00eb nuk p\u00ebrputhet me hilet e reduktimit n\u00eb p\u00ebrgjigje t\u00eb qarta 'Po' dhe 'Jo'. Kjo quhet Njeri, ky defekt q\u00ebndror i makin\u00ebs, objekti m\u00eb i r\u00ebnd\u00ebsish\u00ebm p\u00ebr ata q\u00eb humbasin n\u00eb \u00ebndrrat e tyre t\u00eb falsifikuara shkencore.<\/p>\n

Frika e njeriut nuk guxon t\u00eb hyj\u00eb n\u00eb nj\u00eb betej\u00eb me far\u00ebn gjithshk\u00eblqyese t\u00eb arsyes, duke u b\u00ebr\u00eb nj\u00eb gabim, i p\u00ebrpunuar paraprakisht nga struktura t\u00eb standardizuara, q\u00eb sjellin nj\u00eb er\u00eb qet\u00ebsuese p\u00ebrgjigjesh dhe leht\u00ebsirash \u2018t\u00eb menduara\u2019, si mekanizma p\u00ebr t\u00eb kapur fenomenin. Garancia e qet\u00ebsis\u00eb shpirt\u00ebrore dhe mendore nuk mund t\u00eb ket\u00eb nj\u00eb \u00e7mim t\u00eb lart\u00eb, ndonj\u00ebher\u00eb madje n\u00eb kurriz t\u00eb t\u00eb v\u00ebrtet\u00ebs. Nj\u00eb rrjet\u00eb verbale p\u00ebrgjigjesh q\u00eb krijojn\u00eb edhe m\u00eb shum\u00eb pyetje \u2014 nj\u00eb hile e pav\u00ebrtet\u00eb, demagogji e m\u00ebrzitshme pa fund, domosdoshm\u00ebrisht e lodhshme, ndjen nj\u00eb d\u00ebshir\u00eb t\u00eb fort\u00eb p\u00ebr t\u00eb n\u00ebnshkruar nj\u00eb marr\u00ebveshje me arsyen, q\u00eb do t\u00eb trajtoj\u00eb at\u00eb q\u00eb ndodhet n\u00eb sip\u00ebrfaqe. Kjo \u00ebsht\u00eb nj\u00eb marr\u00ebveshje me n\u00ebnshkrimin 'Fund!'. Por kjo nuk \u00ebsht\u00eb fundi i v\u00ebrtet\u00eb: duket se tani fillon njeriu.<\/p>\n

Duke prodhuar konsumator\u00eb informacioni n\u00eb m\u00ebnyr\u00eb fabrikore, mall i shoq\u00ebruesh\u00ebm k\u00ebtu \u00ebsht\u00eb njeriu i frik\u00ebsuar, q\u00eb fshihet keq pas nj\u00eb mbulese anonimizuese t\u00eb distanc\u00ebs digjitale: jemi m\u00eb af\u00ebr bot\u00ebs, por ende m\u00eb larg se ndonj\u00ebher\u00eb; t\u00eb alienuar nga p\u00ebrgjegj\u00ebsia analoge p\u00ebr veten, ne jemi disa reagente q\u00eb hollon lidhjen digjitale t\u00eb pafund. Kjo \u00ebsht\u00eb guximi digjital, i cili megjithat\u00eb \u00ebsht\u00eb larg guximit.
\nT\u00eb flas\u00ebsh, t\u00eb mendosh, t\u00eb njoh\u00ebsh njeriun \u00ebsht\u00eb e mundur vet\u00ebm p\u00ebrmes nj\u00eb gjuhe t\u00eb paparashikueshme \u2013 nj\u00eb gjuh\u00eb t\u00eb gjall\u00eb, t\u00eb l\u00ebvizshme, nj\u00eb shum\u00ebllojshm\u00ebri insektesh \u2013 e cila \u00ebsht\u00eb e pamundur, e papast\u00ebr, e pakapshme, \u2014 shpesh duke hyr\u00eb n\u00eb marr\u00ebdh\u00ebnie p\u00ebrjashtuese me gjuh\u00ebn, e cila \u00ebsht\u00eb e mjaftueshme p\u00ebr t\u00eb gjitha gj\u00ebrat e tjera. Njeriu i prodhimit informacioni arratiset me frik\u00eb nga k\u00ebto xhungla t\u00eb barabarta, nga I Huaji, budallai i pabindur, n\u00eb territorin ku p\u00ebrshtaten gjithmon\u00eb p\u00ebrqafimet e ngrohta t\u00eb skemave dhe algoritmeve t\u00eb njohura, t\u00eb cilat din\u00eb t\u00eb qet\u00ebsojn\u00eb me fjal\u00ebt: 'Asgj\u00eb dhe asgj\u00eb \u2013 jan\u00eb nj\u00ebsoj'.<\/p>\n

Fiksimi.<\/b> Bot\u00eb e konsumatorit t\u00eb produkteve informacioni \u2013 kjo \u00ebsht\u00eb bota e magjis\u00eb, e absolutit t\u00eb loj\u00ebs n\u00eb besim dhe t\u00eb iluzioneve t\u00eb llogaritura; bota e prodhuesit t\u00eb informacionit \u2013 bota e nj\u00ebsive dhe zeroshi t\u00eb zbuluara dhe lidhjeve t\u00eb tyre cinike si funksionist\u00eb, q\u00eb paraqiten gjithmon\u00eb ashtu si\u00e7 jan\u00eb, pa 'kaprichot' f\u00ebmijore t\u00eb motiveve transcenalale, shpirtit objektiv ose grimcave t\u00eb hyjnishme. T\u00eb kompresuar nj\u00ebher\u00eb e mir\u00eb mes fillimit dhe fundit, hyrjes dhe daljes, t\u00eb shtr\u00ebnguar n\u00eb hiperbol\u00ebn utilitariste digjitale, k\u00ebto kubik\u00eb n\u00eb p\u00ebrputhje me rregullat e loj\u00ebs tentojn\u00eb p\u00ebr t'u gjendur n\u00eb qet\u00ebsi dhe fiksimin e tyre t\u00eb p\u00ebrkryer. Fiksuar do t\u00eb thot\u00eb ruajtur. Fiksuar do t\u00eb thot\u00eb futur n\u00eb sfer\u00ebn e siguris\u00eb, duke lindur garanci p\u00ebr t\u00eb shtypur shp\u00ebrthimet dhe kriz\u00ebn. Fiksuar do t\u00eb thot\u00eb n\u00eb nj\u00eb distanc\u00eb t\u00eb sigurt nga papriturit dhe teprica. N\u00eb fund, fiksuar do t\u00eb thot\u00eb t\u00eb mos p\u00ebrb\u00ebsh nj\u00eb k\u00ebrc\u00ebnim as p\u00ebr veten, as p\u00ebr t\u00eb tjer\u00ebt. Nj\u00eb lloj anti-superpozite, kur nuk k\u00ebrkohet asgj\u00eb e paprogramuar: as shkat\u00ebrrim, as krijim. Fiksuar do t\u00eb thot\u00eb her\u00eb pas here steril. <\/p>\n

Fiksimi \u00ebsht\u00eb nj\u00eb teknik\u00eb e preferuar n\u00eb prodhimin e informacionit, q\u00eb ndodhet n\u00eb zem\u00ebr t\u00eb rritjes s\u00eb vazhdueshme t\u00eb efikasitetit informativ. E pa-fiksuar me t\u00eb gjitha \"rr\u00ebnj\u00ebt e saj njer\u00ebzore\", ajo p\u00ebrpiqet t\u00eb humbas\u00eb, n\u00eb sht\u00ebpin\u00eb e saj t\u00eb ngroht\u00eb t\u00eb harres\u00ebs thell\u00eb n\u00eb pyllin e neuron\u00ebve. Kjo \u00ebsht\u00eb e papranueshme. Duhet t\u00eb fiksuar gjith\u00e7ka: shenja, simboli, metafora, njeriu. Nj\u00eb shenj\u00eb e pa-fiksuar \u00ebsht\u00eb nj\u00eb shenj\u00eb e humbur, dhe p\u00ebr pasoj\u00eb, ajo \u00ebsht\u00eb nj\u00eb gabim. Nj\u00eb mendim i pa-fiksuar \u00ebsht\u00eb nj\u00eb mendim i humbur, dhe p\u00ebr k\u00ebt\u00eb arsye, burimet e tij p\u00ebr prodhimin e tij jan\u00eb t\u00eb humbura. Nj\u00eb njeri i pa-fiksuar \u00ebsht\u00eb nj\u00eb njeri i humbur, pasi kontrolli mbi entropin\u00eb e tij b\u00ebrthamore dhe strukturen historike familjare dob\u00ebsohet. Tradita e fort\u00eb moderne ka gjetur s\u00ebrish burimin e energjis\u00eb. Njeriu s\u00ebrish i n\u00ebnshtrohet dhun\u00ebs s\u00eb fiksimit: t\u00eb p\u00ebrshkruhet dhe t\u00eb vendoset n\u00eb qytetin-utopi t\u00eb Baconit, ku t\u00eb gjitha rrug\u00ebt jan\u00eb t\u00eb lindura nga diktati i Cogito. <\/p>\n

Por ne tashm\u00eb kemi p\u00ebrvoj\u00ebn e \u00e7menduris\u00eb: njeriu humbas\u00eb jo kur nuk \u00ebsht\u00eb fiksuar, por p\u00ebrkundrazi \u2013 njeriu zhduket kur disa forcave u arrin t\u00eb kapin at\u00eb n\u00eb nj\u00eb fotografi kursivi t\u00eb konstantes gjuh\u00ebsore dhe koduese. 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 e XX. Ky \u00ebsht\u00eb nj\u00eb metodologjik\u00eb q\u00eb vet\u00eb p\u00ebrmban dyshim, ky dyshim zhvillohet dhe interweave n\u00eb fijet e moralit, me an\u00eb t\u00eb s\u00eb cil\u00ebs vazhdon t\u00eb ekzistoj\u00eb, ndon\u00ebse n\u00eb nj\u00eb m\u00ebnyr\u00eb empirike negative. I marr\u00eb n\u00eb kuotat etike, ai b\u00ebhet nj\u00eb baz\u00eb ideologjike p\u00ebr ekzistenc\u00ebn e algoritmeve, nj\u00eb predikat i nevojsh\u00ebm p\u00ebr \"pik\u00ebn e kontrollit\" \u2013 i p\u00ebrshtatur sipas m\u00ebnyr\u00ebs moderne t\u00eb tradit\u00ebs klasike t\u00eb p\u00ebrmir\u00ebsimit t\u00eb vazhduesh\u00ebm t\u00eb modernizmit. <\/p>\n

Njeriu nuk mund t\u00eb mos rebeloh\u00ebt kund\u00ebr burgosjes s\u00eb tij n\u00eb burgun e fiksimit (\u00e7far\u00ebdo natyre q\u00eb ajo t\u00eb ket\u00eb (t\u00eb degraduar): politike, ekonomike, ideologjike, profesionale etj.), duke e zhvendosur murin e saj me an\u00eb t\u00eb instrumenteve t\u00eb vazhdueshme, t\u00eb rifituara verbalisht dhe simbolikisht, q\u00eb e kan\u00eb konfirmuar at\u00eb q\u00eb \u00ebsht\u00eb dashur prej koh\u00ebsh dhe p\u00ebrdoret thell\u00ebsisht \u2013 n\u00ebndijes. P\u00ebrplasja e humanitarit dhe teknik\u00ebs, duket se b\u00ebn s\u00ebrish nj\u00eb 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 m\u00ebsimi t\u00eb vet\u00ebbesimt\u00eb. Duke zhvilluar algoritme gjithnj\u00eb e m\u00eb t\u00eb sofistikuara dhe t\u00eb bindura \u2013 nj\u00eb seri e radh\u00ebs s\u00eb fiksimeve \u2013 prodhimi i informacionit, n\u00eb \u00e7aste qet\u00ebsimi, nj\u00eb lloj pushimi voluntarist t\u00eb panjohur, hyn n\u00eb loj\u00eb me unitetin centripetal, duke vendosur k\u00ebto algoritme n\u00eb nj\u00eb mb\u00ebshtjellje njer\u00ebzore, duke pranuar si ideale \"programin- shpirt\" q\u00eb kerkon sipas analogjive moderniste thell\u00ebsin\u00eb. Megjithat\u00eb, nuk ka arritur ende t\u00eb fsheh\u00eb dhom\u00ebn e logjik\u00ebs orientuese, ndon\u00ebse mund t\u00eb mos jet\u00eb shum\u00eb e qart\u00eb \u2013 ajo ende nxjerr n\u00eb pah n\u00eb vetvete jo m\u00eb shum\u00eb se nj\u00eb akt psikologjik t\u00eb dob\u00ebsimit t\u00eb nj\u00eb dhome po aq t\u00eb fort\u00eb. Iluzion i profesionit, i teknologjis\u00eb s\u00eb lart\u00eb \u2013 por jo m\u00eb shum\u00eb. Nj\u00eb tru i arketipik, i aft\u00eb \u2013 duke dh\u00ebn\u00eb m\u00eb shum\u00eb mund\u00ebsi, kap m\u00eb fort dhe kontrollon m\u00eb thell\u00eb q\u00ebnien e pasionuar. Por, kjo \u00ebsht\u00eb ende nj\u00eb korridor i ngusht\u00eb, n\u00eb t\u00eb cilin \"tepric\u00eb njer\u00ebzore\" nuk ka vend. Njeriu p\u00ebrs\u00ebri ka ikur nga nj\u00eb fiksim t\u00eb till\u00eb rezultatet, duke l\u00ebn\u00eb pas mureve t\u00eb korridorit manifestet e tij kulturore, t\u00eb cilat, ndoshta, kan\u00eb ende p\u00ebr t'u destinuar 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 q\u00eb akumulohet, mbingarkon mendjen e turbulluar, q\u00eb i rrezikon asaj territore t\u00eb err\u00ebta t\u00eb njer\u00ebzores, duke e mbajtur at\u00eb n\u00eb nj\u00eb tension t\u00eb vazhduesh\u00ebm, t\u00eb larg\u00ebt nga postulatet e ndonj\u00eb ekonomie jet\u00ebsore, p\u00ebr t\u00eb cil\u00ebn, si\u00e7 thuhet, ne e ndjekim sipas natyr\u00ebs son\u00eb. Modeli i \"konceptet t\u00eb bindura\", kur vler\u00ebsimi \u00e7far\u00ebdo jo i p\u00ebrfunduar, jo i plot\u00eb n\u00eb ndonj\u00eb modus, t\u00eb disponuesh\u00ebm p\u00ebr nj\u00eb shenj\u00eb t\u00eb kufizuar, por t\u00eb bindur, p\u00ebrjashtohet dhunsh\u00ebm nga diskursi t\u00eb brendsh\u00ebm, pranon si t\u00eb r\u00ebnd\u00ebsishme dhe t\u00eb merituar v\u00ebmendje vet\u00ebm kategorin\u00eb e p\u00ebrgjigjeve. Pyetjet jan\u00eb vet\u00ebm mjete, t\u00eb pamjaftueshme p\u00ebr vler\u00eb vetjake. Ato jan\u00eb mjete q\u00eb ekzistojn\u00eb p\u00ebr, dhe gjithnj\u00eb n\u00eb nj\u00eb k\u00ebndv\u00ebshtrim t\u00eb till\u00eb ndri\u00e7ohen. Kjo dinamik\u00eb karakteristike \u00ebsht\u00eb nj\u00eb kufizim i nevojsh\u00ebm p\u00ebr zgjerimin e lirishmeve t\u00eb kontrolluara dhe \"institucionalizimin e gjuh\u00ebs\", prodhim i dobish\u00ebm si n\u00eb prodhimin ashtu edhe n\u00eb njeri. <\/p>\n

Prodhimi informatik\u00eb p\u00ebrcakton dinamik\u00ebn e saj profesionale dhe, nj\u00ebkoh\u00ebsisht, (kva)eksistenciale p\u00ebrmes kategoris\u00eb s\u00eb p\u00ebrgjigjeve. Por jo p\u00ebrmes pyetjeve. Pamund\u00ebsia e pyetjeve \u00ebsht\u00eb se ato k\u00ebrkojn\u00eb dinamik\u00ebn e brendshme, e cila hyn n\u00eb nj\u00eb p\u00ebrplasje t\u00eb pamenduar me termin e paqart\u00eb t\u00eb shpjegimit, e cila \u00ebsht\u00eb n\u00eb kontradikt\u00eb dhe p\u00ebrball\u00eb me efektivitetin makinerik t\u00eb saj m\u00eb t\u00eb lart\u00eb \u2013 dinamik\u00ebn e jashtme, ekonomike, e cila l\u00eb gjurm\u00ebn e saj mbi njeriun n\u00eb form\u00ebn e ndjenj\u00ebs analizuesh\u00ebm t\u00eb ndarjes. P\u00ebrgjigjet jan\u00eb masa dhe gjesti i qet\u00ebsimit, ndalimit dhe p\u00ebrfundimit.
\nPor \u00e7far\u00eb \u00ebsht\u00eb pyetja, n\u00ebse p\u00ebrpiqemi t\u00eb dalim p\u00ebrtej horizontit t\u00eb latinizmave quaestio dhe problema? Ne e shohim se pyetja \u00ebsht\u00eb motori, z\u00ebmra e dinamik\u00ebs s\u00eb shpirtit njer\u00ebzor, nj\u00eb metafor\u00eb e cila \u00ebsht\u00eb ngjeshur n\u00eb qerresat e kuajve (edhe n\u00ebse ata vrapojn\u00eb t\u00eb eg\u00ebr nga qyteti i p\u00ebrfshir\u00eb n\u00eb flak\u00eb), n\u00eb t\u00eb cilin primati \u00ebsht\u00eb liria n\u00eb veprim (n\u00eb frym\u00ebn paganore). Duke marr\u00eb nj\u00eb p\u00ebrgjigje, pyetja afrohet nga vdekja e saj legjitime, q\u00eb e ndjek vazhdimisht, e cila, sikur ndonj\u00ebher\u00eb duket, ajo e d\u00ebshiron me t\u00eb gjith\u00eb natyr\u00ebn e saj, ndonj\u00ebher\u00eb pa hezitim duke k\u00ebrkuar vet\u00ebvrasje. Por vdekja e pyetjes, a nuk \u00ebsht\u00eb vdekja e vet\u00eb njeriut dhe, k\u00ebshtu, vet\u00eb Vdekja? Dhe nuk \u00ebsht\u00eb ky ngjarja nj\u00eb vler\u00eb e lart\u00eb p\u00ebr komunikimin tradicional ekonomik? Projekti ekonomik e p\u00ebrgjigjet afirmativisht. Por projekti njer\u00ebzor i p\u00ebrgjigjet n\u00eb \u00e7do m\u00ebnyr\u00eb k\u00ebtij. P\u00ebr nd\u00ebrtimin njer\u00ebzor, pyetja \u00ebsht\u00eb ajo fuqi q\u00eb e lidh at\u00eb nd\u00ebrtim, ngjitur shum\u00eb emra t\u00eb ndar\u00eb dhe t\u00eb ndryshme n\u00eb nj\u00eb formulim (edhe pse larg formul\u00ebs). Pyetja \u00ebsht\u00eb madje jo vet\u00ebm nj\u00eb m\u00ebnyr\u00eb e ekzistenc\u00ebs dhe e saj \u201c\u00e7far\u00eb duhej provuar\u201d, ndoshta, ajo \u00ebsht\u00eb vet\u00eb jeta, vet\u00eb trupi i saj, edhe pse tashm\u00eb n\u00eb nj\u00eb nivel t\u00eb lart\u00eb, por ende e pamundshme p\u00ebr t'u n\u00ebnshtruar gjesteve t\u00eb \u201cndershm\u00ebris\u00eb akademike\u201d. \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 p\u00ebrpiqesh t\u00eb nd\u00ebrtojn\u00eb njeriun mbi p\u00ebrgjigje do t\u00eb thot\u00eb ta vendos\u00ebsh at\u00eb, ta programosh \u2013 nj\u00eb l\u00ebvizje ideale p\u00ebr nj\u00eb organiz\u00ebm teknik. Por programimi i njeriut nuk \u00ebsht\u00eb ajo q\u00eb tregojn\u00eb vet\u00eb fjal\u00ebt (m\u00eb mir\u00eb, gramatika e shenjave), pasi edhe para se ato t\u00eb realizoheshin n\u00eb sfer\u00ebn e dukshm\u00ebris\u00eb, njeriu tashm\u00eb \u00ebsht\u00eb hedhur n\u00eb an\u00ebn, dhe objekti b\u00ebhet di\u00e7ka tjet\u00ebr. Programimi i njeriut \u00ebsht\u00eb nj\u00eb oksimoron klasik dhe, n\u00eb thelb, \u00ebsht\u00eb nj\u00eb marr\u00ebzi. K\u00ebtu, zhg\u00ebnjimi midis njer\u00ebzorit dhe teknik\u00ebs (informatic\u00ebs, n\u00eb rastin ton\u00eb) ndri\u00e7ohet n\u00eb shkall\u00eb kolosale, q\u00eb mund t\u00eb kap\u00ebrcehet vet\u00ebm nga Ai. Kolektiviteti i p\u00ebrgjigjeve \u00ebsht\u00eb trajnimi i historis\u00eb, materiali i t\u00eb cilit \u00ebsht\u00eb objekti-njeri i paem\u00ebrt. Kjo \u00ebsht\u00eb si t\u00eb mohosh \u201cpyetjen m\u00eb t\u00eb lart\u00eb\u201d, dhe kjo \u00ebsht\u00eb pik\u00ebrisht ajo q\u00eb \u00e7do prodhim, p\u00ebrfshir\u00eb informatik\u00ebn, synon.<\/p>\n

Hap\u00ebsira sht\u00ebpiake.<\/b> Si\u00e7 p\u00ebrpiqemi t\u00eb tregojm\u00eb, rikthimi modernist (i cili, padyshim, tashm\u00eb ka nj\u00eb em\u00ebr tjet\u00ebr \u2013 kultura nuk p\u00ebrzihet kurr\u00eb me t\u00eb kaluar\u00ebn pa e plot\u00ebsuar at\u00eb) \u00ebsht\u00eb nj\u00eb fabrik\u00eb socio-kulturore q\u00eb rrit nj\u00eb njeri t\u00eb ri, dominancat e t\u00eb cilit jan\u00eb derivatet e dominanc\u00ebs s\u00eb kultur\u00ebs m\u00eb dominuese. Procesi i shkat\u00ebrruar n\u00eb \u201cbarakat e postmodern\u00ebs\u201d, i p\u00ebrmir\u00ebsimeve t\u00eb pafundme t\u00eb cil\u00ebsis\u00eb produktive (apo mund t\u00eb kishte ndonj\u00ebher\u00eb p\u00ebrfundim?) \u2013 modernizmi vazhdon rrug\u00ebn e tij me forcat e p\u00ebrmir\u00ebsimeve cil\u00ebsore, mjetet m\u00eb t\u00eb p\u00ebrshtatshme t\u00eb t\u00eb cil\u00ebve jan\u00eb informacioni dhe informatizimi \u2013 mbart\u00ebs t\u00eb nj\u00eb \u201czoti-transhuman\u201d teknik. Prandaj, ne e shohim t\u00eb arsyeshme t\u00eb theksojm\u00eb njeriun e informatizimit \u2013 njeriun e prodhimit informatik, si arketipi ky\u00e7 i genez\u00ebs socio-kulturore.<\/p>\n

Dhe p\u00ebrs\u00ebri* ne kthehemi te arti \u2013 barometri yn\u00eb i p\u00ebrjetsh\u00ebm \u2013 duke d\u00ebgjuar me kujdes vibracionet e tij. Stili objektiv dhe mjedisor, i quajtur sipas standardeve m\u00eb t\u00eb larta inovative t\u00eb nj\u00eb shenjtimi pa dhun\u00eb, autonom dhe me vler\u00eb t\u00eb vet\u00eb, \u2013 high-tech \u2013 me historin\u00eb e tij t\u00eb pak\u00ebndshme, t\u00eb p\u00ebrkohshme, por prap\u00eb t\u00ebrheq\u00ebse, ndri\u00e7on disa momente t\u00eb lidhjeve psiqike (pa shmangur, p\u00ebr m\u00eb tep\u00ebr, nota psikologjike) t\u00eb njeriut. Duke pranuar dhe madje nd\u00ebrtuar semantik\u00ebn e tij mbi bashkimin e teknikave q\u00eb funksionojn\u00eb efektivisht n\u00eb hap\u00ebsira, nga nj\u00ebra an\u00eb, t\u00eb sht\u00ebpis\u00eb dhe nga ana tjet\u00ebr \u2013 t\u00eb zhvillimit profesional, ai p\u00ebrceptohet nj\u00eb m\u00ebnyr\u00eb pozitive, tashm\u00eb duke lidhur nj\u00eb union, duke pranuar n\u00ebnshtrimin direkt t\u00eb nj\u00ebrit ndaj tjetrit. Por rregullat e loj\u00ebs n\u00eb k\u00ebto dy hap\u00ebsira shpesh p\u00ebrplasen vet\u00ebm n\u00eb nj\u00eb tangens t\u00eb detyruar nga jasht\u00eb: sht\u00ebpia \u2013 \u00ebsht\u00eb koha dhe vendi i njeriut t\u00eb gjall\u00eb, nd\u00ebrsa puna k\u00ebrkon nj\u00eb makin\u00eb prodhuese, kufijt\u00eb e t\u00eb cil\u00ebs duhet t\u00eb jen\u00eb t\u00eb p\u00ebrcaktuar qart\u00eb nga formula e efikasitetit prodhues. Cila mund t\u00eb jet\u00eb rreziku, n\u00ebse k\u00ebrkesa p\u00ebr t\u00eb qen\u00eb e p\u00ebrcaktuar qart\u00eb n\u00eb struktur\u00ebn hierarkike t\u00eb n\u00ebnshtruesve dhe n\u00ebnshtruarve fillon 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 pozit\u00ebn m\u00eb t\u00eb relaksuar, duke u b\u00ebr\u00eb k\u00ebshtu m\u00eb pak vigjilent, i shp\u00ebrndar\u00eb dhe, n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb, i pambrojtur? Pa nj\u00eb p\u00ebrpunim t\u00eb duhur \u2013 n\u00eb thelb, dhe duke p\u00ebrfshir\u00eb ndarjen psiqike dhe empirike midis hap\u00ebsirave sht\u00ebpiake dhe atyre t\u00eb pun\u00ebs \u2013 kjo mund t\u00eb \u00e7oj\u00eb n\u00eb nj\u00eb zhvendosje t\u00eb marr\u00ebdh\u00ebnieve njer\u00ebzore, familjare, miq\u00ebsore, personale etj. me marr\u00ebdh\u00ebniet e pun\u00ebs, hierarkike, n\u00ebnshtruese, marr\u00ebdh\u00ebniet e efikasitetit dhe produktivitetit.<\/p>\n

Stili high-tech, i cili nuk ka fituar popullaritet t\u00eb lart\u00eb n\u00eb shoq\u00ebri, ka disa baza p\u00ebr rritje tani, n\u00eb epok\u00ebn e zhvillimit t\u00eb informatik\u00ebs thelb\u00ebsore, n\u00eb epok\u00ebn e kufizimeve p\u00ebr at\u00eb q\u00eb \u00ebsht\u00eb pa kufij \u2013 asaj q\u00eb vazhdon t\u00eb synoj\u00eb n\u00eb nj\u00eb mikromund t\u00eb artificializuar, pa u kufizuar vet\u00ebm n\u00eb v\u00ebzhgimin e thjesht\u00eb. Dizajni informativ, q\u00eb ndri\u00e7on me nobleshenc\u00ebn e tij t\u00eb gjitha format e tjera t\u00eb dizajnit, k\u00ebtu, ende pa m\u00ebsuar p\u00ebrzgjedhshm\u00ebrin\u00eb, mund t\u00eb b\u00ebhet nj\u00eb faktor i fuqish\u00ebm p\u00ebr p\u00ebrzierje, p\u00ebrfshir\u00eb dhe t\u00eb pap\u00ebrshtatshmet, antikohore dhe, n\u00eb fund, dehumanizuese dhe kap\u00ebse. Informatizimi, n\u00ebse mund ta shprehim k\u00ebshtu, ende nuk e ka kuptuar veten, rezultati i s\u00eb cil\u00ebs duhet t\u00eb jet\u00eb, p\u00ebrve\u00e7 k\u00ebsaj, nj\u00eb konfirmim teorik i llojeve dhe n\u00ebnllojve t\u00eb saj. Deri at\u00ebher\u00eb informatikimi \u00ebsht\u00eb i nj\u00ebjt\u00eb p\u00ebr gjith\u00e7ka: dhe p\u00ebr sht\u00ebpin\u00eb, dhe p\u00ebr at\u00eb q\u00eb \u00ebsht\u00eb jasht\u00eb saj.<\/p>\n

Gabimet.<\/b> Programi \u2013 \u00ebsht\u00eb ky fiksim i marr\u00ebdh\u00ebnieve t\u00eb caktuara n\u00eb terma, t\u00eb pajisura me nj\u00eb kuptim t\u00eb qart\u00eb, t\u00eb pa dyshimt\u00eb, t\u00eb cila jan\u00eb t\u00eb lira nga \u00e7do lirik\u00eb \u201eshum\u00eb njer\u00ebzore\u201d. Dykuptim\u00ebsia, nga ana tjet\u00ebr, \u00ebsht\u00eb burimi i par\u00eb dhe ky\u00e7 i gabimeve, i p\u00ebrfshir\u00eb n\u00eb tem\u00ebn e diskursivitetit t\u00eb gj\u00ebrave n\u00eb nj\u00eb m\u00ebnyr\u00eb shum\u00eb t\u00eb r\u00ebnd\u00ebsishme. Sa her\u00eb q\u00eb Njeriu nuk mund t\u00eb studiohet, t\u00eb kuptohet (sigurisht, p\u00ebrmes koncepteve) pa marr\u00eb parasysh gabimet q\u00eb ai b\u00ebn \u2013 t\u00eb cilat jan\u00eb nj\u00eb p\u00ebrb\u00ebr\u00ebs i pandash\u00ebm i natyr\u00ebs s\u00eb tij, \u2013 ashtu nuk toleron ai gabimet n\u00eb modelet e tij t\u00eb t\u00eb gjitha Gj\u00ebrave Tjera, q\u00eb shtrihen p\u00ebrtej kufijve t\u00eb tij, duke p\u00ebrfshir\u00eb ata t\u00eb ngjash\u00ebm me t\u00eb.
\nProdhimi informatik, ashtu si \u00e7do prodhim tjet\u00ebr (n\u00ebse ne nuk zhytim, n\u00eb frym\u00ebn e shmangies nga formulat \u201egjith\u00e7ka\u201d, n\u00eb p\u00ebrshkrimin e \u201eprodhimit njer\u00ebzor\u201d me reduksioniz\u00ebm), nuk pranon gabimin, si nj\u00eb faktor q\u00eb hapur k\u00ebrc\u00ebnon efikasitetin dhe, si pasoj\u00eb, vet\u00eb ekzistenc\u00ebn e tij \u201ematerializuar\u201d. Nj\u00ebri, nga ana tjet\u00ebr, pa gabime nuk mund t\u00eb jet\u00eb me plot\u00ebsin\u00eb dhe zem\u00ebrgjersin\u00eb, pa pasur mund\u00ebsin\u00eb t\u00eb ndahen nga humbjet dhe fitimet \u2013 disa motor\u00eb q\u00eb ngrihen p\u00ebr frym\u00ebzim dhe gjeste hapjeje, t\u00eb dhuruara atij nga vet\u00eb gabimet. Ndoshta, nuk ka gj\u00eb m\u00eb pran\u00eb dhe m\u00eb njer\u00ebzore (Askush, as me \u201ean\u00ebn\u201d e tij transcendental, nuk b\u00ebn gabime), sesa gabimet, ashtu si\u00e7 nuk ka gj\u00eb m\u00eb t\u00eb larg\u00ebt dhe m\u00eb t\u00eb pam\u00ebshirshme sesa gabimet.
\nNj\u00eb lidhje e pandashme, si fizike ashtu edhe ajo nga ana tjet\u00ebr, mes njeriut dhe gabimeve objektivizohet n\u00eb nj\u00eb nivel ekzistencial n\u00eb fenomenin e hapjes, qoft\u00eb kur n\u00ebnkuptojm\u00eb ndonj\u00eb struktur\u00eb, apo e p\u00ebrfshijm\u00eb at\u00eb n\u00eb mishin e mund\u00ebsis\u00eb dhe kushteve t\u00eb ekzistenc\u00ebs (madje edhe t\u00eb asaj artificiale). \"Z\u00ebri\" i hapjes gjithmon\u00eb ting\u00ebllon si z\u00ebri i liris\u00eb, duke i dh\u00ebn\u00eb njeriut nj\u00eb potencial t\u00eb ligjsh\u00ebm p\u00ebr t\u00eb ndri\u00e7uar ekzistenc\u00ebn e tij, duke e \u00e7uar at\u00eb n\u00eb limitin e form\u00ebs ekstreme (t\u00eb d\u00ebshiruar dhe madje manike) t\u00eb gabimit (n\u00eb nj\u00eb shfaqje tjet\u00ebr, transcendencale) \u2013 situat\u00eb kufitare. Motivi i prodhimit \u00ebsht\u00eb ndryshe: n\u00eb ekstrem, t\u00eb d\u00ebboj\u00eb Gabimin nga diskursi i tij, dhe pastaj t\u00eb mbyll\u00eb \"kutin\u00eb e zez\u00eb\", duke ofruar nj\u00eb funksion magjik, sterile, si vler\u00eb m\u00eb t\u00eb lart\u00eb sh\u00ebrbimi.<\/p>\n

Strategjia e prodhimit informacion \u00ebsht\u00eb e till\u00eb: kapni objektin n\u00eb p\u00ebrqafimet e ngushta t\u00eb rezultateve, mbyllni poezin\u00eb e tij n\u00eb nj\u00eb poz\u00eb p\u00ebrfundimtare dhe t\u00eb qart\u00eb utilitare dhe arritni, p\u00ebrfundimisht, idealin e \u00ebnd\u00ebrruar modernist \u2013 modul (pa histori dhe kontekst, sipas P. Kozlovski), i mbledhur p\u00ebr riciklim t\u00eb pafund. Njeriu dhe kultura e krijuar (p\u00ebrher\u00eb n\u00eb krijim) nga ai veprojn\u00eb ndryshe, q\u00eb n\u00eb syt\u00eb e forc\u00ebs s\u00eb lartp\u00ebrmendur nuk paraqet asgj\u00eb tjet\u00ebr, ve\u00e7se naivitet dhe pafuqishm\u00ebri \u2013 rihapja e gj\u00ebrave t\u00eb njohura. Dhe kjo nuk i p\u00ebrket kthesave t\u00eb spirales teknologjike \u2013 k\u00ebtu flitet p\u00ebr rihapjen e pik\u00ebrisht asaj q\u00eb tashm\u00eb ishte e njohur me plot besim, q\u00eb her\u00ebt a von\u00eb, arritja e arritur do t\u00eb ndalet si arritje dhe do t\u00eb ik\u00eb historikisht nga v\u00ebmendja.<\/p>\n

Hapja \u2013 \u00ebsht\u00eb gjithmon\u00eb hapje p\u00ebr gabim, dhe hapje nga gabimi (p\u00ebr di\u00e7ka q\u00eb ajo gabim e imponon). Z\u00ebri i gabimeve nuk duhet kurr\u00eb t\u00eb hesht\u00eb, pasi \u00ebsht\u00eb ai z\u00eb, p\u00ebrmes t\u00eb cilit njeriu d\u00ebgjon veten, e njeh dhe e identifikon veten. Hapja \u2013 \u00ebsht\u00eb nj\u00eb barr\u00eb e Danao \u2013 nj\u00eb pun\u00eb pa kuptim, e dhimbshme, vlera e s\u00eb cil\u00ebs \u00ebsht\u00eb se ajo nuk mbaron kurr\u00eb, ajo \u00ebsht\u00eb aty, dhe do t\u00eb jet\u00eb gjithmon\u00eb, pa rrezik t\u00eb vidhet, t\u00eb pritet, pa rrezik t\u00eb humbas\u00eb dhe, n\u00eb fund, t\u00eb mbyllet.
\nPra, duke ngritur tez\u00ebn p\u00ebrfundimtare, le t\u00eb themi: njeriu p\u00ebrher\u00eb lidh nj\u00eb marr\u00ebveshje me at\u00eb q\u00eb fiton legjitimitetin e tij formal p\u00ebrmes gabueshm\u00ebris\u00eb t\u00eb lidhur mekanikisht. Jeta njer\u00ebzore \u2013 \u00ebsht\u00eb nj\u00eb jetes\u00eb p\u00ebrmes gabimeve: ne kapim, e ndalojm\u00eb njeriun, dhe tashm\u00eb n\u00eb momentin e ardhsh\u00ebm gabojm\u00eb n\u00eb p\u00ebrpjekjet p\u00ebr t\u00eb p\u00ebrb\u00ebr\u00eb nj\u00eb p\u00ebrfaq\u00ebsim p\u00ebr t\u00eb. Ky vones\u00eb psikike, dhe m\u00eb mir\u00eb t\u00eb themi \u2013 ekzistenciale, e projektit brenda Njeriut, madje n\u00eb pjes\u00ebn e ndonj\u00eb antropologjie, \u00ebsht\u00eb esencialisht e paevitueshme deri sa t\u00eb eliminohet vet\u00eb...<\/p>\n

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

J. Derrida:
\n\u00abP\u00ebrs\u00ebritja ndan nga vetvetja forc\u00ebn, pranin\u00eb, jet\u00ebn. Ky ndar\u00ebs \u00ebsht\u00eb nj\u00eb gjest ekonomik dhe i kalkuluar i asaj q\u00eb e shtyn veten q\u00eb t\u00eb ruaj\u00eb veten, q\u00eb planifikon p\u00ebrsa i p\u00ebrket shpenzimeve dhe i n\u00ebnshtron frik\u00ebs.\u00bb<\/p>\n

P\u00ebrs\u00ebritja p\u00ebrmes p\u00ebrqafimeve t\u00eb dhunshme t\u00eb fjal\u00ebs \u2013 sh\u00ebrbeu n\u00eb administrat\u00ebn e Logosit.
\nM\u00eb tej nga 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 - burimi i frik\u00ebs p\u00ebrmes rrezikut - me but\u00ebsin\u00eb fiktive t\u00eb qart\u00ebsis\u00eb (p\u00ebrballja) \u2013 \u00ebsht\u00eb nj\u00eb truk i preferuar p\u00ebr gjith\u00e7ka teknike, dhe n\u00eb ve\u00e7anti, p\u00ebr modernizmin informacion, idealin e dyt\u00eb t\u00eb t\u00eb cilit, ndoshta, \u00ebsht\u00eb riciklimi, i cili e merr qart\u00ebsin\u00eb si baz\u00eb t\u00eb l\u00ebvizjes s\u00eb tij. <\/p>\n

\u00abShiko thell\u00eb n\u00eb gj\u00eb \u2013 aty reflektuar \u00ebsht\u00eb Eja Jote. D\u00ebgjo t\u00eb tjer\u00ebt \u2013 n\u00eb ta flet vetvetja jote\u00bb. K\u00ebto lloje rihapjesh dhe poetizimi i tyre ndodhin fillimisht nga nj\u00eb lloj \u00e7arjeje (historike apo antropologjike), nga kushtet, nga nj\u00eb gabim q\u00eb ndalohet n\u00eb nj\u00eb vend, dhe q\u00eb nuk zgjidhet nga asnj\u00eb l\u00ebvizje p\u00ebrpara. Kjo rihapje \u2013 \u00ebsht\u00eb nj\u00eb defekt n\u00eb makin\u00ebn e efikasitetit, e cila vazhdimisht apelon p\u00ebr formul\u00ebn \u00abkjo tashm\u00eb \u00ebsht\u00eb th\u00ebn\u00eb\u00bb, n\u00ebse nuk \u00ebsht\u00eb e orientuar drejt nj\u00eb spirale m\u00eb t\u00eb lart\u00eb. <\/p>\n

Punuesi i informatizimit \u2013 barbar p\u00ebr t\u00eb ardhmen, n\u00eb maj\u00eb t\u00eb q\u00ebllimit t\u00eb Shpirtit Bot\u00ebror q\u00eb po rikthehet n\u00eb nj\u00eb mitologji sarkastike t\u00eb per\u00ebndimit, frik\u00ebs, papriturive \u2013 gjith\u00e7ka q\u00eb nuk i n\u00ebnshtrohet programimit dhe, ndoshta, degenerimit. Modelet e gatshme dhe pushteti mbi informacionin \u2013 shoq\u00ebruesit e tij t\u00eb p\u00ebrjetsh\u00ebm, q\u00eb kurr\u00eb nuk e tradh\u00ebtojn\u00eb, n\u00eb kontrast me aktivitetin e tij t\u00eb m\u00ebrzitsh\u00ebm dhe ngacmues me fjal\u00eb. Ai flet, dhe n\u00eb z\u00ebrin e tij echo nd\u00ebrlikon mosbesimin digjital ndaj gjith\u00e7kaje q\u00eb \u00ebsht\u00eb ndryshe, nj\u00eb ciniz\u00ebm digjital dhe binar, i cili, megjithat\u00eb, akoma duhet t\u00eb gjej\u00eb vendin e tij t\u00eb p\u00ebrcaktuar \u2013 faqet e pavet\u00ebdijshme, q\u00eb kthehen pafund\u00ebsisht.<\/p>\n

*Shih. 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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\u0441\u043e\u0436\u0438\u0442\u0435\u043b\u0438 \u0438 \u0441\u043e\u044e\u0437\u043d\u0438\u043a\u0438, \u043f\u043e\u043f\u0435\u0440\u0435\u043c\u0435\u043d\u043d\u043e \u043f\u0435\u0440\u0435\u0445\u0432\u0430\u0442\u044b\u0432\u0430\u044e\u0449\u0438\u0435 \u0437\u0430\u043a\u043e\u043c\u043f\u043b\u0435\u043a\u0441\u043e\u0432\u0430\u043d\u043d\u0443\u044e \u0441\u0432\u043e\u0431\u043e\u0434\u043d\u0443\u044e \u0432\u043e\u043b\u044e (\u043a\u043e\u0435\u0439, \u043f\u0440\u0438\u0442\u043e\u043c, \u0432 \u044d\u0442\u043e\u0439 \u0441\u0432\u043e\u0431\u043e\u0434\u0435 \u0447\u0430\u0441\u0442\u043e \u043e\u0442\u043a\u0430\u0437\u044b\u0432\u0430\u044e\u0442) \u2013 \u0434\u043e\u043b\u0436\u043d\u044b \u043e\u0441\u043d\u043e\u0432\u044b\u0432\u0430\u0442\u044c \u0441\u0432\u043e\u0438 \u043e\u0442\u043d\u043e\u0448\u0435\u043d\u0438\u044f \u043d\u0430 \u043f\u0440\u0438\u043d\u0446\u0438\u043f\u0435 \u0434\u043e\u043c\u0438\u043d\u0430\u043d\u0442\u044b, \u0438 \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-novosti-interneta"],"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\udd47Shk\u00ebputja informative | ProHoster","description":"Legjitimimi, me fuqit\u00eb q\u00eb e legjitimon, (p\u00ebr m\u00eb tep\u00ebr, si\u00e7 do t\u00eb shihet, p\u00ebrkoh\u00ebsisht) rruga kryesore dhe kapricioze, e njohur nga e nj\u00ebjta dor\u00eb, margjinaliteti \u2013 shoq\u00ebrues dhe aleat\u00eb historik\u00eb t\u00eb p\u00ebrjetsh\u00ebm, q\u00eb nd\u00ebrrmarrin me radh\u00eb vullnetin e lir\u00eb t\u00eb kompleksuar (ndaj k\u00ebtij vullneti shpesh i mohohet liri) \u2013 duhet t\u00eb bazojn\u00eb marr\u00ebdh\u00ebniet e tyre mbi parimin e dominanc\u00ebs, dhe ashtu ndryshe \u2013 sepse pik\u00ebrisht n\u00eb k\u00ebt\u00eb parim q\u00ebndron \u00e7el\u00ebsi arke.","canonical_url":"https:\/\/prohoster.info\/sq\/blog\/novosti-interneta\/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 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