{"id":37768,"date":"2019-10-31T22:19:37","date_gmt":"2019-10-31T19:19:37","guid":{"rendered":"https:\/\/prohoster.info\/blog\/stoit-li-ono-togo\/"},"modified":"2019-10-31T22:19:37","modified_gmt":"2019-10-31T19:19:37","slug":"stoit-li-ono-togo","status":"publish","type":"post","link":"https:\/\/prohoster.info\/sq\/blog\/novosti-interneta\/stoit-li-ono-togo","title":{"rendered":"A \u00ebsht\u00eb v\u00ebrtet e vlefshme?","gt_translate_keys":[{"key":"rendered","format":"text"}]},"content":{"rendered":"

\"A<\/p>\n

N\u00eb vitin 1942, Albert Camus shkroi nj\u00eb lib\u00ebr me titull \u00abMiti i Sizifit\u00bb. Ai trajton nj\u00eb problem t\u00eb v\u00ebrtet\u00eb filozofik t\u00eb r\u00ebnd\u00ebsish\u00ebm: Duke marr\u00eb parasysh rrethanat e ekzistenc\u00ebs son\u00eb, a nuk duhet thjesht t\u00eb japim fund jet\u00ebs? Ja p\u00ebrgjigjja:<\/p>\n

Fillimisht, Camus p\u00ebrshkruan ato momente n\u00eb jet\u00ebn ton\u00eb kur p\u00ebrfytyrimet tona p\u00ebr bot\u00ebn papritur ndalojn\u00eb s\u00eb funksionuari, kur t\u00eb gjitha p\u00ebrpjekjet tona duken t\u00eb kot\u00eb, duke p\u00ebrfshir\u00eb rutin\u00ebn ton\u00eb tipike t\u00eb p\u00ebrditshme (pun\u00eb-sht\u00ebpi-pun\u00eb). Kur ndjeve papritmas si nj\u00eb t\u00eb huaj, t\u00eb shk\u00ebputur nga ky bot\u00eb.
\n<\/a><\/noindex><\/p>\n

\"A
\nN\u00eb k\u00ebto momente shqet\u00ebsuese, ne e kuptojm\u00eb qart\u00eb t\u00ebr\u00eb absurditetin e jet\u00ebs.<\/p>\n

Arsyetimi + Bot\u00eb e paarsyeshme = Jet\u00eb absurde<\/b><\/p>\n

Kjo ndjeshm\u00ebri absurde \u00ebsht\u00eb rezultat i nj\u00eb konflikti. Nga nj\u00ebra an\u00eb, ne hartojm\u00eb plane t\u00eb arsyeshme p\u00ebr jet\u00ebn ton\u00eb, nd\u00ebrsa nga ana tjet\u00ebr p\u00ebrballen me nj\u00eb bot\u00eb t\u00eb paparashikueshme, e cila nuk p\u00ebrputhet me idet\u00eb tona.<\/p>\n

Pra, \u00e7far\u00eb \u00ebsht\u00eb absurdi? T\u00eb jesh i arsyesh\u00ebm n\u00eb nj\u00eb bot\u00eb t\u00eb paarsyeshme.<\/p>\n

\"A
\nKy \u00ebsht\u00eb konflikti kryesor. Kur p\u00ebrfytyrimet tona t\u00eb arsyeshme p\u00ebr bot\u00ebn p\u00ebrplasen me realitetin, ne ndiejm\u00eb tension.<\/p>\n

Problemi kryesor q\u00ebndron n\u00eb faktin se mund t\u00eb quajm\u00eb me guxim konceptet tona p\u00ebr bot\u00ebn \"t\u00eb p\u00ebrjetshme\", por n\u00eb t\u00eb nj\u00ebjt\u00ebn koh\u00eb e dim\u00eb se koha e jet\u00ebs son\u00eb \u00ebsht\u00eb e kufizuar. T\u00eb gjith\u00eb do t\u00eb vdesim. Po, edhe ti.<\/p>\n

Prandaj, n\u00ebse arsyetimi dhe bota irracionale jan\u00eb komponent\u00ebt ky\u00e7, ne mund t\u00eb \"manipulojm\u00eb\" dhe t\u00eb shmangim problemin e absurdit, thjesht duke eliminuar nj\u00ebrin nga dy komponent\u00ebt, si\u00e7 thot\u00eb Camus. <\/p>\n

Mohimi i bot\u00ebs irracionale<\/h3>\n

\nNj\u00eb nga m\u00ebnyrat \u00ebsht\u00eb t\u00eb injorojm\u00eb paqen e ekzistenc\u00ebs ton\u00eb. N\u00eb p\u00ebrpjekje p\u00ebr t\u00eb mohuar provat e dukshme, mund t\u00eb b\u00ebjm\u00eb sikur gjith\u00e7ka \u00ebsht\u00eb e q\u00ebndrueshme dhe t\u00eb jetojm\u00eb n\u00eb p\u00ebrputhje me q\u00ebllime t\u00eb larg\u00ebta (dalja n\u00eb pension, nj\u00eb zbulim t\u00eb r\u00ebnd\u00ebsish\u00ebm, jet\u00ebn pasmortale, p\u00ebrparimin e njer\u00ebzimit, etj.). Camus thot\u00eb se n\u00ebse veprojm\u00eb k\u00ebshtu, nuk do t\u00eb jemi n\u00eb gjendje t\u00eb veprojm\u00eb lirisht, sepse veprimet tona jan\u00eb t\u00eb lidhura me k\u00ebto plane t\u00eb p\u00ebrjetshme, t\u00eb cilat shpesh jan\u00eb t\u00eb destinuara t\u00eb p\u00ebrplasen ndaj shk\u00ebmbinjve t\u00eb bot\u00ebs irracionale.<\/p>\n

\"A<\/p>\n

Nga ky k\u00ebndv\u00ebshtrim, kapja pas modeleve tona arsyetuese do t\u00eb ishte e kot\u00eb. Do t\u00eb detyroheshim t\u00eb jetonim n\u00eb mohim, do t\u00eb duhet thjesht t\u00eb besonim.<\/p>\n

Refuzimi i arsyetimit t\u00eb arsyesh\u00ebm<\/h3>\n

\nStrategjia e dyt\u00eb p\u00ebr t\u00eb evituar absurdin \u00ebsht\u00eb hedhja posht\u00eb e arsyetimit. Camus p\u00ebrmend variante t\u00eb ndryshme t\u00eb k\u00ebsaj strategjie. Ai sugjeron filozof\u00eb q\u00eb shpallin arsyetimin si nj\u00eb mjet t\u00eb panevojsh\u00ebm (Shestov, Jaspers), ose thon\u00eb se ky bot\u00eb i p\u00ebrket arsyetimeve hyjnore q\u00eb njer\u00ebzit thjesht nuk mund t'i kuptojn\u00eb (Kierkegaard).<\/p>\n

\"A<\/p>\n

T\u00eb dyja m\u00ebnyrat jan\u00eb t\u00eb papranueshme p\u00ebr Camus. Ai e quan \u00e7do strategji q\u00eb injoron problemin e absurdin 'vet\u00ebvrasje filozofike'.<\/p>\n

Rebelimi, liria dhe pasioni<\/h3>\n

\nN\u00ebse 'vet\u00ebvrasja filozofike' nuk \u00ebsht\u00eb nj\u00eb opsion, \u00e7far\u00eb ndodh me vet\u00ebvrasjen e v\u00ebrtet\u00eb? Camus nuk mund ta justifikoj\u00eb vet\u00ebvrasjen nga pik\u00ebpamja filozofike. Vet\u00ebvrasja do t\u00eb ishte nj\u00eb gjest i z\u00ebsh\u00ebm pranimi \u2014 do t\u00eb pranojm\u00eb kontradikt\u00ebn mes mendjes son\u00eb njer\u00ebzore dhe bot\u00ebs irracionale. Dhe t\u00eb kryesh vet\u00ebvrasje n\u00eb em\u00ebr t\u00eb arsyes nuk \u00ebsht\u00eb krejt\u00ebsisht e arsyeshme.<\/p>\n

N\u00eb vend t\u00eb k\u00ebsaj, Camus propozon t\u00eb b\u00ebjm\u00eb k\u00ebt\u00eb:<\/p>\n

1. Revolucioni i vazhduesh\u00ebm: ne duhet t\u00eb rebelohm\u00eb gjithmon\u00eb kund\u00ebr rrethanave t\u00eb ekzistenc\u00ebs son\u00eb dhe k\u00ebshtu t\u00eb mos lejojm\u00eb absurditetin t\u00eb vdes\u00eb. Kurr\u00eb nuk duhet t\u00eb pajtohemi me humbjen, edhe n\u00eb luft\u00ebn ndaj vdekjes, megjith\u00ebse e dim\u00eb se nuk mund ta shmangim at\u00eb n\u00eb perspektiv\u00eb afatgjat\u00eb. Rebelimi i vazhduesh\u00ebm \u00ebsht\u00eb m\u00ebnyra e vetme p\u00ebr t\u00eb qen\u00eb pjes\u00eb e k\u00ebtij bote.<\/p>\n

2. T\u00eb hedhim posht\u00eb lirin\u00eb e p\u00ebrjetshme: n\u00eb vend q\u00eb t\u00eb b\u00ebhemi sklav\u00eb t\u00eb modeleve t\u00eb p\u00ebrjetshme, ne duhet t\u00eb d\u00ebgjojm\u00eb z\u00ebrin e arsyes, por t\u00eb jemi t\u00eb vet\u00ebdijsh\u00ebm p\u00ebr kufizimet e saj dhe ta aplikojm\u00eb at\u00eb n\u00eb m\u00ebnyr\u00eb fleksibile ndaj situat\u00ebs aktuale. Thjesht: ne duhet t\u00eb gjejm\u00eb lirin\u00eb k\u00ebtu dhe tani, dhe jo t\u00eb shpresojm\u00eb p\u00ebr p\u00ebrjet\u00ebsin\u00eb.<\/p>\n

3. Pasioni. M\u00eb e r\u00ebnd\u00ebsishmja \u00ebsht\u00eb q\u00eb t\u00eb kemi gjithmon\u00eb pasion p\u00ebr jet\u00ebn, duhet t\u00eb duam \u00e7do gj\u00eb n\u00eb t\u00eb dhe t\u00eb p\u00ebrpiqemi t\u00eb jetojm\u00eb jo sa m\u00eb mir\u00eb, por sa m\u00eb shum\u00eb.<\/p>\n

\"A
\nNjeriu absurd e di p\u00ebr vdekshm\u00ebrin\u00eb e tij, por megjithat\u00eb nuk e pranon at\u00eb, e di p\u00ebr kufizimet e argumenteve t\u00eb tij, por megjithat\u00eb i vler\u00ebson ato. Duke marr\u00eb p\u00ebrvoj\u00ebn e jet\u00ebs, ai provon si k\u00ebnaq\u00ebsi ashtu dhe dhimbje, por megjithat\u00eb p\u00ebrpiqet t\u00eb marr\u00eb sa m\u00eb shum\u00eb p\u00ebrvoj\u00eb.<\/p>\n

Arti i absurdit \u2014 Krijimtaria pa nj\u00eb koncept si 'nes\u00ebr'.<\/h3>\n

\nAlbert Camus i p\u00ebrkushton pjes\u00ebn e tret\u00eb artistit q\u00eb e kupton plot\u00ebsisht absurditetin. Ky artist nuk do t\u00eb p\u00ebrpiqet kurr\u00eb t\u00eb shpjegoj\u00eb ose t\u00eb konsolidoj\u00eb ide t\u00eb p\u00ebrjetshme, as do t\u00eb mundohet t\u00eb krijoj\u00eb nj\u00eb trash\u00ebgimi q\u00eb do t\u00eb kaloj\u00eb provimin e koh\u00ebs. K\u00ebto veprime hedhin posht\u00eb natyr\u00ebn irracionale t\u00eb bot\u00ebs.<\/p>\n

\"A
\nN\u00eb vend t\u00eb k\u00ebsaj, ai preferon artistin absurd q\u00eb jeton dhe krijon n\u00eb momentin aktual. Ai nuk \u00ebsht\u00eb i lidhur vet\u00ebm me nj\u00eb ide. Ai \u00ebsht\u00eb Don Zhuan i ideve, i gatsh\u00ebm t\u00eb heq\u00eb dor\u00eb nga puna mbi nj\u00eb nga pikturat, thjesht p\u00ebr t\u00eb kaluar nj\u00eb nat\u00eb me nj\u00eb tjet\u00ebr. Nga jasht, k\u00ebto p\u00ebrpjekje t\u00eb dhimbshme ndaj di\u00e7kaje kaq t\u00eb p\u00ebrkohshme duken t\u00eb paq\u00ebllimta \u2014 dhe n\u00eb k\u00ebt\u00eb q\u00ebndron e gjith\u00eb qenia! Shprehja artistike fillon aty ku p\u00ebrfundon arsyetimi.<\/p>\n

Pse Sisyphus \u00ebsht\u00eb njeri i lumtur<\/h3>\n

\nT\u00eb gjith\u00eb ne e dim\u00eb historin\u00eb e lasht\u00eb greke p\u00ebr Sisyphus, i cili u rebelua kund\u00ebr per\u00ebndive dhe pshteti p\u00ebr k\u00ebt\u00eb. Ai u d\u00ebnua t\u00eb shtyj\u00eb nj\u00eb gur mbi nj\u00eb kodrin\u00eb, vet\u00ebm p\u00ebr ta par\u00eb at\u00eb t\u00eb rrokulliset posht\u00eb dhe t\u00eb p\u00ebrpiqet ta ngrej\u00eb p\u00ebrs\u00ebri. Dhe p\u00ebrs\u00ebri. Dhe k\u00ebshtu p\u00ebr nj\u00eb t\u00ebr\u00eb p\u00ebrjet\u00ebsi.<\/p>\n

Camus e p\u00ebrfundon librin e tij me nj\u00eb deklarat\u00eb t\u00eb habitshme dhe guximshme:<\/p>\n

\u00abSizifi duhet ta imagjoshim t\u00eb lumtur\u00bb.<\/p><\/blockquote>\n

\"A
\nAi thot\u00eb se Sizifi \u00ebsht\u00eb modeli ideal p\u00ebr ne, pasi nuk ka iluzion p\u00ebr situat\u00ebn e tij t\u00eb kot\u00eb dhe megjithat\u00eb q\u00ebndron kund\u00ebr rrethanave. K\u00ebt\u00eb her\u00eb q\u00eb guri p\u00ebrs\u00ebri rrokulliset nga shk\u00ebmbi, Sizifi merr nj\u00eb vendim t\u00eb vet\u00ebdijsh\u00ebm p\u00ebr t\u00eb provuar p\u00ebrs\u00ebri. Ai vazhdon t\u00eb shtyj\u00eb k\u00ebt\u00eb gur dhe pranon se k\u00ebtu q\u00ebndron thelbi i ekzistenc\u00ebs: t\u00eb jesh me t\u00eb v\u00ebrtet\u00eb i gjall\u00eb, t\u00eb vazhdosh t\u00eb shtysh.
\n
Burimi: habr.com<\/a><\/p>","protected":false,"gt_translate_keys":[{"key":"rendered","format":"html"}]},"excerpt":{"rendered":"

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