{"id":1778,"date":"2019-02-15T20:52:53","date_gmt":"2019-02-15T19:52:53","guid":{"rendered":"http:\/\/redaktori.com\/?p=1778"},"modified":"2019-02-15T20:52:53","modified_gmt":"2019-02-15T19:52:53","slug":"fan-noli-per-makiavelin-dhe-politiken","status":"publish","type":"post","link":"https:\/\/redaktori.com\/?p=1778","title":{"rendered":"Fan Noli p\u00ebr Makiavelin dhe politik\u00ebn"},"content":{"rendered":"

Moikom Zeqo<\/strong><\/p>\n

Niccolo Machiaveli (1469-1527) lindi n\u00eb qytetin e Firences. \u00cbsht\u00eb mbiquajtur si Princi i Zi i Politik\u00ebs. P\u00ebrtej k\u00ebsaj metaforike, padyshim Makiaveli \u00ebsht\u00eb nj\u00eb nga mendjet e pakta n\u00eb historin\u00eb e bot\u00ebs q\u00eb ka themeluar shkenc\u00ebn e politik\u00ebs, nj\u00eb nga njer\u00ebzit m\u00eb emblematik\u00eb t\u00eb Rilindjes Italiane, i krahasuesh\u00ebm p\u00ebr nga fuqia e hulumtimit, e analiz\u00ebs, por dhe e sintez\u00ebs vet\u00ebm me mendjen universale t\u00eb Leonardo Da Vincit. Makiaveli n\u00eb teori dhe kardinali Rishevje n\u00eb praktik\u00eb e strukturuan politik\u00ebn edhe n\u00eb form\u00ebn e nj\u00eb diplomacie reflektive.<\/p>\n

Tek Makiaveli nis filozofia moderne e politik\u00ebs. Ai hodhi hapin e par\u00eb gjigant, m\u00eb p\u00ebrpara se k\u00ebt\u00eb ta b\u00ebnte Tomas Hobsi me \u201cLeviatanin\u201d e tij. Makiaveli tha se Zoti ka vdekur, m\u00eb p\u00ebrpara Ni\u00e7es. Dhe analizoi me nj\u00eb qart\u00ebsi t\u00eb pashembullt teorin\u00eb dhe detajet e politik\u00ebs. Parimi i tij ishte t\u00eb tregonte t\u00eb v\u00ebrtet\u00ebn.<\/p>\n

Ai shprehet se \u201cnuk mund t\u00eb mbash gjarp\u00ebrinjt\u00eb n\u00eb kopshtin t\u00ebnd, me shpres\u00ebn, se do t\u00eb kafshojn\u00eb vet\u00ebm fqinj\u00ebt\u201d, dhe kjo ka nj\u00eb kuptim shum\u00eb t\u00eb madh me aktualitetin ciklik t\u00eb politik\u00ebs. Pik\u00ebrisht p\u00ebr k\u00ebt\u00eb kryefigur\u00eb t\u00eb mendimit dhe t\u00eb kultur\u00ebs bot\u00ebrore Fan Noli ka b\u00ebr\u00eb nj\u00eb studim befasues. Ky studim \u00ebsht\u00eb nj\u00eb dor\u00ebshkrim i nxjerr\u00eb nga fondi i Fan Nolit n\u00eb Arkivin Qendror t\u00eb Shtetit. K\u00ebt\u00eb dor\u00ebshkrim Noli e ka kumtuar m\u00eb 21 janar 1939 n\u00eb kursin e Historis\u00eb s\u00eb Europ\u00ebs n\u00eb Fakultetin e Graduat\u00ebve t\u00eb Universitetit t\u00eb Bostonit.<\/p>\n

Dor\u00ebshkrimi ka dhe bibliografin\u00eb e veprat kryesore t\u00eb studimit mbi Makiavelin dhe epok\u00ebn e tij. Teksti i Niolit \u00ebsht\u00eb subjekti i nj\u00eb libri monografik. Ai e ka quajtur si \u201cPrinci\u201d i Makiavelit. Vet\u00eb struktura e dor\u00ebshkrimit ndahet nga nj\u00eb Hyrje, I-Sfondi, II-Karriera e Makiavelit, III-Veprat e Makiavelit, IV-Epilog. Studimi nolian mbi Makiavelin \u00ebsht\u00eb padyshim i nivelit t\u00eb lart\u00eb t\u00eb analiz\u00ebs historike dhe i shkruar me nj\u00eb stil t\u00eb qart\u00eb dhe lakonik eseistik.<\/p>\n

P\u00ebr t\u00eb kuptuar thelbin teorik mbi politik\u00ebn, si\u00e7 e ka shprehur tek vepra \u201cPrinci\u201d por dhe n\u00eb vepra t\u00eb tjera, \u00ebsht\u00eb i nevojsh\u00ebm studimi i mjedisit, produkt i t\u00eb cilit ai ishte. N\u00eb k\u00ebt\u00eb mjedis ka r\u00ebnd\u00ebsi Firencia, qyteti-shtet kryesor i Rilindjes n\u00eb Itali dhe n\u00eb Europ\u00eb, ku ai ka lindur, por dhe shtetet e tjera italiane me t\u00eb cilat Firencia kishte t\u00eb b\u00ebnte, por edhe shtetet jo italiane q\u00eb u p\u00ebrpoq\u00ebn t\u00eb zot\u00ebronin n\u00eb Firence dhe n\u00eb Itali gjat\u00eb koh\u00ebs q\u00eb jetoi Makiaveli. Fan Noli b\u00ebn nj\u00eb skic\u00eb t\u00eb shkurt\u00ebr por gjeniale p\u00ebr historin\u00eb e Firences. P\u00ebr t\u00eb Firence ishte shteti i par\u00eb modern i Europ\u00ebs, q\u00eb mb\u00ebshtetej n\u00eb tregti, n\u00eb zejtari dhe sidomos n\u00eb ekonomin\u00eb bankare. Bankier\u00ebt e Firences i jepnin hua kolosale Anglis\u00eb, Franc\u00ebs, por dhe Pap\u00ebve t\u00eb Vatikanit.<\/p>\n

Nga pik\u00ebpamja shoq\u00ebrore, n\u00eb Firence sundonte borgjezia e cila ndahej n\u00eb dy grupe: \u201cPopolo Grasso\u201d, ose \u201cborgjezia e lart\u00eb\u201d dhe \u201cPopolo Menudo\u201d, ose \u201cborgjezia e vog\u00ebl\u201d, q\u00eb ishin vazhdimisht n\u00eb luft\u00eb me nj\u00ebra-tjetr\u00ebn dhe nuk arrit\u00ebn kurr\u00eb t\u00eb pajtojn\u00eb mosmarr\u00ebveshjet. Nd\u00ebrkoh\u00eb fisnik\u00ebria, pronar\u00eb tokash, fshatar\u00eb dhe proletariati i qytetit ishin p\u00ebrjashtuar dhe zhveshur nga t\u00eb gjith\u00eb veprimtarit\u00eb politike. Politikisht Firencia ishte Republik\u00eb, me nj\u00eb aparat t\u00eb nd\u00ebrlikuar komitetesh dhe n\u00ebnkomitetesh ekzekutive dhe legjislative, me nj\u00eb sistem t\u00eb nd\u00ebrlikuar zgjedhjesh indirekte, me funksione afatshkurtra dhe me gjithfar\u00eb kontrollesh dhe kund\u00ebrkontrollesh. K\u00ebto kishin p\u00ebr q\u00ebllim ta shp\u00ebtonin Republik\u00ebn nga kontrolli i nj\u00eb familje ose nj\u00eb tarafi t\u00eb vet\u00ebm. Sidoqoft\u00eb ato nuk mund\u00ebn kurr\u00eb t\u2019i pengojn\u00eb Medi\u00e7\u00ebt, ose Soderin\u00ebt q\u00eb ta b\u00ebnin makin\u00ebn e qytetit-shtet t\u00eb tyre t\u00eb ecte sipas d\u00ebshirave dhe interesave q\u00eb kishin.<\/p>\n

Qyteti i Firences kishte nevoj\u00eb p\u00ebr nj\u00eb kushtetut\u00eb. Dy p\u00ebrpjekje meritojn\u00eb t\u00eb p\u00ebrmenden: ajo e murgut Savonarola, q\u00eb predikonte kund\u00ebr luksit dhe prishjes s\u00eb moralit, por dhe kund\u00ebr Pap\u00ebs, dhe ajo e Soderinit q\u00eb k\u00ebrkonte detaje teknike t\u00eb veprimit. Savonarola u dha qytetar\u00ebve t\u00eb Firences nj\u00eb rol m\u00eb t\u00eb madh n\u00eb kontrollin e qeverisjes, por e pagoi k\u00ebt\u00eb me jet\u00ebn e vet. Papa Aleksandri VI e mallkoi dhe Sinjoria e Firences e vari m\u00eb 1498. Reforma e Soderinit qe imitim i kushtetut\u00ebs s\u00eb Venedikut.<\/p>\n

Nga pik\u00ebpamja kulturore, Firence ishte kryeqyteti i Rilindjes dhe qendra kryesore e humanizmit evropian. \u00cbsht\u00eb mitra urbane q\u00eb lindi qytet\u00ebrimin modern. Idet\u00eb e humanizmit ndaj problemeve t\u00eb jet\u00ebs ishin hedonistike, larg nga asketizmi i murgjve, larg nga teologjia, u drejtohej arteve dhe shkencave, larg nga Bibla, i drejtohej kultur\u00ebs njer\u00ebzore t\u00eb antikitetit klasik. Fan Noli n\u00ebnvizon se Firence \u00ebsht\u00eb vatra m\u00eb e madhe e k\u00ebsaj l\u00ebvizje t\u00eb humanizmit, nj\u00eb em\u00ebrtim kuptimi i t\u00eb cilit m\u00eb von\u00eb u ngushtua dhe u barazua me l\u00ebvrimin e kultur\u00ebs klasike. Petrarka dhe Bokaccio, apostujt e par\u00eb t\u00eb humanzimit, ishin dy f\u00ebmij\u00eb t\u00eb borgjezis\u00eb s\u00eb Fiorences.<\/p>\n

N\u00eb Firence ne gjejm\u00eb t\u00eb par\u00ebn shoqat\u00eb humaniste, t\u00eb ashtuquajtur\u00ebn Akademi Platonike, t\u00eb themeluar nga Kozimo Del Medi\u00e7i (vdiq m\u00eb 1464). N\u00eb Firence edhe m\u00eb her\u00ebt ndeshim shkrimtar\u00ebt e m\u00ebdhenj italian\u00eb, si Dante, Petrarka dhe Bokaccio q\u00eb p\u00ebrdor\u00ebn gjuh\u00ebn popullore n\u00eb kryeveprat e tyre. N\u00eb Firence ndeshen p\u00ebr her\u00eb t\u00eb par\u00eb profet\u00ebt dhe pararend\u00ebsit e nacionalizmit italian modern. Lorenco Il Manjifiko (i madhnueshmi, i quajtur k\u00ebshtu si mbrojt\u00ebs i arteve dhe i let\u00ebrsis\u00eb) i Firences ka th\u00ebn\u00eb p\u00ebr her\u00ebt \u00eb par\u00eb fraz\u00ebn e paharrueshme: \u201cUn\u00eb nuk mund t\u00eb v\u00eb interesin tim p\u00ebrmbi sigurin\u00eb e Italis\u00eb\u201d.<\/p>\n

Fan Noli analizon rolin e qyteteve dhe qendrave t\u00eb tjera t\u00eb m\u00ebdha si\u00e7 \u00ebsht\u00eb Venediku, gjithashtu nj\u00eb qytet-shtet dhe Republik\u00eb, por flet edhe p\u00ebr Papatin q\u00eb ishte nj\u00eb perandori spirituale, q\u00eb mbulonte gjith\u00eb Europ\u00ebn per\u00ebndimore, por q\u00eb ishte nj\u00ebkoh\u00ebsisht dhe nj\u00eb shtet shekullar italian i tipit feudal mesjetar. Qend\u00ebr tjet\u00ebr e r\u00ebnd\u00ebsishme \u00ebsht\u00eb Mbret\u00ebria e Napolit. Pa harruar k\u00ebtu edhe Dukat\u00ebn e Milanos. M\u00eb pas Noli futet n\u00eb analiz\u00ebn konkrete t\u00eb prejardhjes dhe edukimit, si dhe t\u00eb karrier\u00ebs s\u00eb Makiavelit.<\/p>\n

Ai flet p\u00ebr edukimin klasik t\u00eb Makiavelit, leximet e tij n\u00eb latinisht, por ka t\u00eb ngjar\u00eb dhe n\u00eb greqisht. M\u00eb 1498 Makiaveli u caktua n\u00eb nj\u00eb post t\u00eb lart\u00eb shtet\u00ebror, Sekretar n\u00eb Kancelari, ku duhej t\u2019i sh\u00ebrbente \u201cT\u00eb dhjet\u00ebve t\u00eb liris\u00eb dhe t\u00eb paqes\u201d, nj\u00eb komitet q\u00eb merrej me marr\u00ebdh\u00ebniet e jashtme, me \u00e7\u00ebshtjet ushtarake dhe me \u00e7\u00ebshtjet e brendshme. Nj\u00ebkoh\u00ebsisht ai ngarkohej dhe me detyra t\u00eb tjera diplomatike. Ai pati mund\u00ebsi t\u00eb njihte, t\u00eb takohej dhe t\u2019i v\u00ebzhgonte nga af\u00ebr shum\u00eb figura t\u00eb r\u00ebnd\u00ebsishme si Lorencin e Madhnuesh\u00ebm, Savonarol\u00ebn, Katarina Sforcan, Pap\u00ebt Aleksand\u00ebr VI, Juli II, Leoni X, Cezare Borxhian, Leonardo Da Vin\u00e7in, Mikelanxhelon, Perandorin Maksimiliani I, Mbreti Karli VII dhe Mbreti Ludoviku XII i Franc\u00ebs.<\/p>\n

M\u00eb 1512 Makiaveli u d\u00ebbua nga sh\u00ebrbimi i Republik\u00ebs. Meq\u00ebn\u00ebse u p\u00ebrfshi n\u00eb nj\u00eb p\u00ebrbetim kund\u00ebr Medi\u00e7\u00ebve, ai u arrestua, u burgos, u torturua, por m\u00eb n\u00eb fund u la i lir\u00eb. Kur doli nga burgu u t\u00ebrhoq n\u00eb \u00e7ifligun e tij t\u00eb vog\u00ebl n\u00eb San Kashano. Karriera e tij politike kish marr\u00eb fund, p\u00ebrfundimisht. Humbi edhe rrog\u00ebn dhe s\u00ebbashku me familjen jetoi n\u00eb mjerim t\u00eb plot\u00eb. N\u00eb 1527 u s\u00ebmur p\u00ebr vdekje, mori \u201ckungat\u00ebn e shenjt\u00eb\u201d nga duart e Frate Pieros dhe shkoi n\u00eb bot\u00ebn tjet\u00ebr si nj\u00eb i krishter\u00eb, ndoshta drejt parajs\u00ebs. Dhe Noli v\u00eb n\u00eb dukje jo pa ironi: \u201cE V\u00ebrteta \u00ebsht\u00eb se Parajsa p\u00ebr t\u00eb nuk qe aq e p\u00eblqyeshme, sepse dikur ai pat b\u00ebr\u00eb v\u00ebrejtjen se drejtimi i kund\u00ebrt, dometh\u00ebn\u00eb Ferri ishte m\u00eb interesant. Sidoqoft\u00eb dit\u00ebt e tij t\u00eb fundit duhet t\u00eb ken\u00eb qen\u00eb shum\u00eb t\u00eb mjerueshme, si del dhe nga vargjet e tij prek\u00ebse:<\/p>\n

Un\u00eb shpresoj dhe t\u00eb shpresuarit e rrit vuajtjen,<\/p>\n

Un\u00eb qaj dhe t\u00eb qart\u00eb ushqen zemr\u00ebn e lodhur,<\/p>\n

Un\u00eb digjem dhe zjarri nuk duket nga jasht\u00eb. \u201c<\/p>\n

***<\/p>\n

Por, ne na intereson m\u00eb tep\u00ebr mendimi i Nolit p\u00ebr kryevepr\u00ebn e Makiavelit. Traktati \u201cPrinci\u201d \u00ebsht\u00eb nj\u00eb udh\u00ebzues p\u00ebr nj\u00eb princ sh\u00ebrimtar. S\u00eb pari i kushtohet Xhuliano Del Medi\u00e7it dhe pas vdekjes s\u00eb tij m\u00eb 1516, Lorencos. Ky traktat ishte raporti i nj\u00eb eksperti, lidhur me problemet e bashkimit dhe t\u00eb shtrimit t\u00eb Italis\u00eb nga t\u00eb huajt. N\u00eb fakt flitet p\u00ebr nj princ imagjinar, por sipas Makiavelit mund t\u00eb b\u00ebhej nj\u00eb realitet. Libri p\u00ebrmban 26 kapituj, Noli b\u00ebn shtjellimin e secilit kapitull dhe kapitullin XVI q\u00eb \u00ebsht\u00eb dhe i fundit i librit \u201ce quan madh\u00ebshtor. N\u00eb t\u00eb autori i b\u00ebn thirrje Medi\u00e7\u00ebve t\u00eb ngrihen n\u00eb lart\u00ebsin\u00eb e rastit t\u00eb madh, t\u00eb formojn\u00eb autoritetin e tyre, t\u00eb th\u00ebrrasin italian\u00ebt n\u00ebn arm\u00eb, t\u00eb d\u00ebbojn\u00eb t\u00eb huajt barbar\u00eb dhe t\u00eb sundojn\u00eb si shp\u00ebtimtar\u00eb t\u00eb atdheut t\u00eb vet. Kjo ishte nj\u00eb thirrje e shk\u00eblqyer dhe mobilizuese, thirrja paralajm\u00ebruese e bashkimit komb\u00ebtar t\u00eb Italis\u00eb\u201d.<\/p>\n

Noli citon Xhuzepe Zontan , cili e karakterizon k\u00ebshtu Princin t\u00eb Makiavelit: \u201cAi \u00ebsht\u00eb nj\u00eb \u00ebnd\u00ebrr e nd\u00ebrtuar me fragmente t\u00eb realitetit, prandaj \u00ebsht\u00eb m\u00eb tep\u00ebr nj\u00eb vep\u00ebr artistike sesa racionale\u201d.<\/p>\n

P\u00ebr Nolin vepra e Makiavelit \u00ebsht\u00eb m\u00eb shum\u00eb se kaq. \u201c\u00cbsht\u00eb nj\u00eb ungjill i veprimit patriotik, e mb\u00ebshtetur n\u00eb shkenc\u00ebn politike dhe n\u00eb filozofin\u00eb e historis\u00eb\u201d.<\/p>\n

Dhe Noli gjithashtu thekson: \u201cKy lib\u00ebr \u00ebsht\u00eb arti i nd\u00ebrthurjes s\u00eb fes\u00eb me filozofin\u00eb me shkenc\u00ebn. Edhe Karl Marksi u p\u00ebrpoq t\u00eb b\u00ebnte pik\u00ebrisht t\u00eb nj\u00ebjt\u00ebn gj\u00eb: t\u00eb g\u00ebrshetonte programin e veprimit tradicional me shkenc\u00ebn ekonomike dhe me filozofin\u00eb e historis\u00eb. K\u00ebto duken sikur jan\u00eb t\u00eb nj\u00ebjtat gj\u00ebra, por ato nuk mund t\u00eb pajtohen, p\u00ebr arsyen e thjesht\u00eb se fe do t\u00eb thot\u00eb besim absolut, filozofi do t\u00eb thot\u00eb spekulim i kot\u00eb dhe shkenc\u00eb do t\u00eb thot\u00eb t\u00eb gjesh fakte me an\u00eb eksperimentesh. Natyrisht, kjo nuk do t\u00eb thot\u00eb aspak se patriotizmi p\u00ebr Makiavelin dhe socializmi p\u00ebr Marksin jan\u00eb par\u00ebsor\u00eb, filozofia dhe shkenca vijn\u00eb m\u00eb pas, p\u00ebr t\u00eb mb\u00ebshtetur p\u00ebrkat\u00ebsisht patriotizmin dhe socializmin.<\/p>\n

N\u00eb veprat e tjera Makiaveli p\u00ebrpiqet ta v\u00ebrtetoj\u00eb ungjillin e tij patriotik me shembuj nga historia e Republik\u00ebs romake. P\u00ebr Fan Nolin Makiaveli \u00ebsht\u00eb dhe shkrimtar i shquar. Makiaveli nuk \u00ebsht\u00eb vet\u00ebm nj\u00eb em\u00ebr i madh vet\u00ebm n\u00eb historin\u00eb e shkenc\u00ebs politike. Ai \u00ebsht\u00eb i madh edhe si shkrimtar. P\u00ebr Nolin: \u201cnga gjith\u00eb mendimtar\u00ebt e koh\u00ebs t\u00eb politik\u00ebs, ai lexohet m\u00eb leht\u00ebsisht. Stili i tij \u00ebsht\u00eb i thjesht\u00eb, i drejt\u00ebp\u00ebrdrejt\u00eb, i fuqish\u00ebm, epigramatik. Asnj\u00eb shkrimtar nuk barazohet me t\u00eb n\u00eb Itali dhe fare pak t\u00eb tjer\u00eb mund t\u00eb krahasohen me t\u00eb n\u00eb let\u00ebrsin\u00eb evropiane. \u201cPrinci\u201d i Makiavelit \u00ebsht\u00eb dhe kryevep\u00ebr letrare, po aq sa \u00ebsht\u00eb dhe nj\u00eb traktat politik madh\u00ebshtor.\u201d<\/p>\n

Fan Noli citon edhe mendimtarin Francesko Erkole q\u00eb b\u00ebn krahasimin midis Dantes dhe Makiavelit. Por m\u00eb i r\u00ebnd\u00ebsish\u00ebm \u00ebsht\u00eb citimi studiuesit t\u00eb madh F. G. Hashon, i cili megjith\u00ebse nuk ka simpati p\u00ebr Makiavelin, na jep nj\u00eb p\u00ebrmbledhje t\u00eb t\u00eb gjitha arritjeve t\u00eb tij: \u201cArritja e tij e par\u00eb \u00ebsht\u00eb q\u00eb nd5ryshoi metod\u00ebn e t\u00eb menduarit politik, ai e b\u00ebri at\u00eb p\u00ebrs\u00ebri si\u00e7 kish qen\u00eb n\u00eb koh\u00ebn e Aristotelit, induktive dhe historike, ai e ktheu at\u00eb prap\u00eb nga qielli n\u00eb tok\u00eb, ai e b\u00ebri at\u00eb praktike dhe t\u00eb p\u00ebrdorshme, ai, nj\u00eb filozofik politike abstrakte, q\u00eb i kishte qen\u00eb n\u00ebnshtruar moralit dhe teologjis\u00eb, e ktheu n\u00eb nj\u00eb art t\u00eb pavarur t\u00eb qeverisjes, t\u00eb ndar\u00eb dhe nga morali dhe nga feja. Ajo q\u00eb \u00ebsht\u00eb m\u00eb e \u00e7uditshme, lidhet me faktin se p\u00ebr Fan Nolin Makiaveli nuk e injoron luft\u00ebn klasore.<\/p>\n

Noli shkruan: \u201cMakiaveli \u00ebsht\u00eb nd\u00ebr t\u00eb par\u00ebt q\u00eb e njeh luft\u00ebn klasore si faktor t\u00eb r\u00ebnd\u00ebsish\u00ebm n\u00eb historin\u00eb e njer\u00ebzimit (shih librin e tij \u201cStoria Fiorentine\u201d). N\u00eb k\u00ebt\u00eb kuptim ai \u00ebsht\u00eb marksist m\u00eb se tre shkeuj para se t\u00eb lindte Marksi. Ai ishte gjithashtu nd\u00ebr t\u00ebpar\u00ebt q\u00eb diskutoi pa pasion mbi \u00e7\u00ebshtjen e dhun\u00ebs dhe e mbrojti at\u00eb n\u00eb interes t\u00eb shtetit, ve\u00e7an\u00ebrisht pas p\u00ebrmbysjes s\u00eb nj\u00eb tiranie. Pra, k\u00ebtu ai \u00ebsht\u00eb n\u00eb nj\u00eb mendje me Leninin. Tragjedia e Makiavelit q\u00ebndron n\u00eb faktin se ai gjat\u00eb gjith\u00eb jet\u00ebs s\u00eb tij me gjith\u00eb studimet e shumta dhe mpreht\u00ebsin\u00eb e jasht\u00ebzakonshme, nuk pati fatin t\u00eb realizonte \u00ebndrrat e tij t\u00eb m\u00ebdha p\u00ebr t\u00eb mir\u00ebn e atdheut. Dhe ja si do ta shpreh\u00eb ai keqardhjen e vet: \u201cDhe un\u00eb ankohem p\u00ebr nayr\u00ebn, e cila, ose nuk uhej t\u00eb m\u00eb b\u00ebnte t\u2019i njihja k\u00ebto \u00e7\u00ebshtje, ose duhej t\u00eb m\u00eb jepte mund\u00ebsin\u00eb q\u00eb t\u2019i zbatoja\u201d.<\/p>\n

Studimi i Fan Noli p\u00ebr Makiavelin \u00ebsht\u00eb v\u00ebrtet nj\u00eb dukuri intelektuale e klasit t\u00eb par\u00eb. Fare mir\u00eb kjo b\u00ebrtham\u00eb subjektore mund t\u00eb shnd\u00ebrrohej nga Noli n\u00eb nj\u00eb lib\u00ebr t\u00eb plot\u00eb. Por dhe k\u00ebshtu i ka skalitur t\u00eb v\u00ebrteta. Noli \u00ebsht\u00eb i vet\u00ebmjaftuesh\u00ebm dhe i pafund n\u00eb frazat e tij t\u00eb shkurtra tep\u00ebr t\u00eb qarta.<\/p>\n

P\u00ebr Nolin Makiaveli \u00ebsht\u00eb nj\u00eb mendimtar i politik\u00ebs. M\u00eb sakt\u00eb, i pari mendimtar i Europ\u00ebs q\u00eb b\u00ebri nj\u00eb teori shkencore t\u00eb politik\u00ebs. Prandaj shkencat politike n\u00eb p\u00ebrgjith\u00ebsi e kan\u00eb Makiavelin figur\u00ebn par\u00ebsore. Nd\u00ebrkoh\u00eb duhet th\u00ebn\u00eb se n\u00eb 490 vjetorin e vdekjes s\u00eb Makiavelit n\u00eb t\u00ebr\u00eb bot\u00ebn jan\u00eb botuar libra, studime, shum\u00eb mendimtar\u00eb dhe dijetar\u00eb jan\u00eb i rikthyer thelbit inkandeshent dhe t\u00eb p\u00ebrhersh\u00ebm t\u00eb mendimtarit Makiavel. P\u00ebr humb arsye historike teoria e tij p\u00ebr politik\u00ebn, q\u00eb p\u00ebrcakton nj\u00eb ndarje t\u00eb moralit (\u00ebsht\u00eb fjala p\u00ebr moralin teologjik t\u00eb koh\u00ebs, jo n\u00eb kuptimin e etik\u00ebs s\u00eb Spinoz\u00ebs) nga politika. Vet\u00ebm n\u00eb Shqip\u00ebri nuk ka nj\u00eb veprimtari shkencore apo akademike p\u00ebr Makiavelin.<\/p>\n

T\u00eb pakt\u00ebn duke patur si nj\u00eb referenc\u00eb edhe studimin e Fan Nolit. Gjat\u00eb koh\u00ebrave termi kontaminuar q\u00eb \u00ebsht\u00eb m\u00eb tep\u00ebr nj\u00eb term i publicistik\u00ebs dhe i ligj\u00ebrimit politik, sesa i shkenc\u00ebs dhe i mendimit, pra e kam fjal\u00ebn p\u00ebr termin \u201cMakiaveliz\u00ebm\u201d ka patur konotacione m\u00eb tep\u00ebr pezhorative si dhe negativiste. Fraza \u201cq\u00ebllimi justifikon mjetin\u201d, n\u00eb t\u00eb v\u00ebrtet\u00eb nuk \u00ebsht\u00eb e Makiavelit, por e kritikut t\u00eb madh t\u00eb let\u00ebrsis\u00eb dhe t\u00eb kultur\u00ebs Francesko de Sanktis, i cili p\u00ebrmblodhi n\u00eb m\u00ebnyr\u00ebn e gabuar t\u00eb interpretimit t\u00eb teoris\u00eb s\u00eb Makiavelit. Por kjo fraz\u00eb ka mbetur e paharrueshme, shpesh ngjan si nj\u00eb kauz\u00eb e vrazhd\u00ebsis\u00eb dhe e brutalitetit m\u00eb t\u00eb madh. \u00cbsht\u00eb kjo arsyeja q\u00eb filozofi i mrekulluesh\u00ebm anglez Bertrand Russell e ka quajtur \u201cPrincin\u201d e Makiavelit si \u201cLibri udh\u00ebrr\u00ebfyes p\u00ebr gangster\u00eb\u201d. Kuptohet q\u00eb kriticizmi i Russellit \u00ebsht\u00eb nj\u00eb keqkuptim.<\/p>\n

Duke rilexuar dhe reflektuar mbi traktatin e famsh\u00ebm t\u00eb Makiavelit p\u00ebr njeriun shqiptar dalin shum\u00eb pika reference p\u00ebr t\u00eb reflektuar p\u00ebr at\u00eb q\u00eb quhet klasa politike shqiptare.<\/p>\n

Qoft\u00eb dhe rileximi i shkrimit eseistik t\u00eb Fan Nolit na b\u00ebn m\u00eb t\u00eb ndjesh\u00ebm, na b\u00ebn pik\u00ebrisht t\u00eb jemi m\u00eb t\u00eb vet\u00ebdijsh\u00ebm p\u00ebr t\u00eb qen\u00eb t\u00eb pak\u00ebnaqur, m\u00eb k\u00ebrkues dhe m\u00eb kriticist ndaj k\u00ebsaj klase politike e cila, ve\u00e7 t\u00eb tjerave ka nj\u00eb nivel mediok\u00ebr t\u00eb kultur\u00ebs politike, madje ka gjasa q\u00eb shumica e politikan\u00ebve, kan\u00eb k\u00ebtu parasysh edhe t\u00ebr\u00eb koleksionin e deputet\u00ebve gati anonim\u00eb, n\u00eb shumic\u00ebn e tyre, gjat\u00eb k\u00ebtyre 25 vjet\u00ebve, q\u00eb nuk e kan\u00eb lexuar dhe nuk e kan\u00eb njohur Makiavelin.<\/p>\n

Nd\u00ebr t\u00eb tjera do t\u00eb v\u00eb n\u00eb dukje se Makiaveli n\u00eb traktatin e tij nuk rri pa ritheksuar se \u201cs\u2019jam p\u00ebr ruajtjen e status quos\u00eb, por jam p\u00ebr shkat\u00ebrrimin e saj\u201d. P\u00ebr Makiavelin bota \u00ebsht\u00eb p\u00ebrher\u00eb n\u00eb ndryshim, m\u00eb shum\u00eb sesa vet\u00eb politika, (edhe n\u00ebse ka nj\u00eb Hyj, q\u00eb i jep dor\u00eb fundit ton\u00eb), si\u00e7 thot\u00eb Shekspiri te Hamleti, at\u00ebher\u00eb kemi t\u00eb drejt\u00ebn ekzistenciale p\u00ebr t\u2019u b\u00ebr\u00eb m\u00eb t\u00eb men\u00e7ur dhe t\u00eb kemi nj\u00eb pritshm\u00ebri me nj\u00eb dituri politike m\u00eb t\u00eb lart\u00eb p\u00ebr t\u00eb ardhmen. Makiaveli shkruan k\u00ebt\u00eb fraz\u00eb q\u00eb ka nj\u00eb aktualitet t\u00eb habitsh\u00ebm n\u00eb rrafsh bot\u00ebror, \u201cnj\u00eb princ q\u00eb b\u00ebn \u00e7far\u00eb t\u00eb doj\u00eb \u00ebsht\u00eb i marr\u00eb\u201d. Makiaveli shkton: \u201cMetoda e par\u00eb p\u00ebr t\u00eb vler\u00ebsuar inteligjenc\u00ebn e nj\u00eb sundimtari \u00ebsht\u00eb duke par\u00eb at\u00eb q\u00eb ka rreth vetes\u201d. Gjithashtu edhe di\u00e7ka tjet\u00ebr. \u201cNuk e nderojn\u00eb titujt njeriun, por njeriu i nderon titujt\u201d. Makiaveli ka folur objektivisht dhe haptazi p\u00ebr qeverisjen, p\u00ebr atributet administrative. Padrejt\u00ebsisht duke folur p\u00ebr synimet e dhun\u00ebs dhe t\u00eb pushtetit, ku morali ngjan i ndar\u00eb p\u00ebrfundimisht nga politika, \u00ebsht\u00eb harruar t\u00eb vihet n\u00eb dukje nj\u00eb tjet\u00ebr ide shum\u00eb e sakt\u00eb dhe n\u00eb fund t\u00eb fundit lidhet me nj\u00eb moral demokratik popullor. \u00cbsht\u00eb Makiaveli q\u00eb ka th\u00ebn\u00eb se: \u201cSynimet e popullit jan\u00eb m\u00eb t\u00eb ndershme se t\u00eb oligark\u00ebve, se oligark\u00ebt duan ta shtypin popullin, por populli do q\u00eb t\u00eb mos shtypet\u201d. Ja dhe nj\u00eb fraz\u00eb brilante p\u00ebr t\u00eb kuptuar fuqin\u00eb e pakrahasueshme dhe t\u00eb patjet\u00ebrsueshme t\u00eb liris\u00eb. Makiaveli n\u00ebnvizon: \u201cM\u00ebnyra m\u00eb e mir\u00eb p\u00ebr t\u00eb siguruar pushtetin \u00ebsht\u00eb ajo e shkat\u00ebrrimit t\u00eb plot\u00eb t\u00eb sovranitetit t\u00eb qytetit (shtetit). Kushdo q\u00eb b\u00ebhet sundimtar i nje qyteti dhe nuk e shkat\u00ebrron lirin\u00eb, duhet t\u00eb pres\u00eb shkat\u00ebrrimin e vet\u00eb nga liria\u201d.<\/p>\n

N\u00eb realitetin shqiptar t\u00eb mediokritizuar nga politika banale e dit\u00ebs edhe th\u00ebnia e m\u00ebsip\u00ebrme t\u00eb Makiavelit mund t\u00eb keqkuptohen.<\/p>\n

Sidoqoft\u00eb traktati \u201cPrinci\u201d i botuar n\u00eb 1516, pra 500 vjet m\u00eb par\u00eb na v\u00eb n\u00eb prov\u00eb arsyen. Makiaveli n\u00eb shkenc\u00ebn e politik\u00ebs tregon se \u00ebsht\u00eb e pamundur t\u00eb b\u00ebhet progres, thjesht nga panjohja e saj absurde. T\u00eb nj\u00ebjt\u00ebn gj\u00eb do t\u00eb thoshte edhe Marks Veber. Po k\u00ebshtu edhe Hanah Arendt.<\/p>\n

N\u00eb vitin 1992 nj\u00eb mendimtar amerikan i quajtur Fukajama botoi nj\u00eb lib\u00ebr t\u00eb bujsh\u00ebm ku shpalli fundin e historis\u00eb politike t\u00eb njer\u00ebzimit, pra dhe t\u00eb ideologjive si dhe t\u00eb koncepteve. Fundi i politik\u00ebs \u00ebsht\u00eb nj\u00eb ide utopike por si t\u00eb teorive t\u00eb Oruellit, ku mungesa e mendimit politik mund t\u00eb krijoj\u00eb nj\u00eb bot\u00eb m\u00eb shterpe, n\u00eb fakt dhe m\u00eb negativiste. T\u00ebr\u00eb doktrinat politike t\u00eb shekullit XX duken sikur shpallen n\u00eb nj\u00eb \u201cvdekje t\u00eb barh\u00eb\u201d. N\u00eb disa aspekte duket sikur \u00ebsht\u00eb me t\u00eb v\u00ebrtet\u00eb k\u00ebshtu.<\/p>\n

Ka nj\u00eb \u201cvdekje\u201d t\u00eb politik\u00ebs, si\u00e7 ka dhe nj\u00eb \u201cvdekje\u201d t\u00eb filozofis\u00eb. Por k\u00ebto nuk jan\u00eb t\u00eb absolutizuara, nuk jan\u00eb fatale. Po k\u00ebshtu fundi i teorive politike n\u00eb Shqip\u00ebri do t\u00eb thot\u00eb q\u00eb partit\u00eb t\u00eb veprojn\u00eb pa koncepte politike. Pra kuturu, pa kauza. N\u00ebse partit\u00eb politike nuk kan\u00eb kauz\u00eb, ato her\u00ebt ose von\u00eb jan\u00eb t\u00eb vdekshme, madje dhe t\u00eb harrueshme. Dinamika e realitetit \u00ebsht\u00eb e plotfuqishme. Prandaj arritjet m\u00eb t\u00eb m\u00ebdha n\u00eb politik\u00eb jan\u00eb arritjet mendore, shum\u00eb m\u00eb tep\u00ebr sesa arritjet statistikore dhe numerike.
\nDuket sikur politik\u00ebs n\u00eb Shqip\u00ebri, qoft\u00eb n\u00eb t\u00eb majt\u00eb, qoft\u00eb n\u00eb t\u00eb djatht\u00eb, apo dhe n\u00eb qend\u00ebr i mungojn\u00eb kauzat e m\u00ebdha. Dhe kauzat e m\u00ebdha nuk jan\u00eb t\u00eb pakic\u00ebs. Kauzat e pakic\u00ebs jan\u00eb n\u00eb t\u00eb v\u00ebrtet\u00eb nj\u00eb kufizim i mjeruesh\u00ebm historik. Kauzat e shumic\u00ebs jan\u00eb nj\u00eb madh\u00ebshti e mendimit. Pra e vet\u00eb historis\u00eb. K\u00ebto mendime burojn\u00eb, ringjallen, shum\u00ebfishohen kur lexohet studimi i Fan Nolit p\u00ebr Makiavelin dhe mendja jon\u00eb vihet n\u00eb l\u00ebvizje p\u00ebr ta arsyetuar.<\/p>\n

Dikur Fan Noli thoshte se mendja e shqiptarit nuk duhet t\u00eb jet\u00eb nj\u00eb mendje e \u201clop\u00ebsuar\u201d. Dometh\u00ebn\u00eb q\u00eb njeriu t\u00eb mblla\u00e7itet e t\u00eb mblla\u00e7itet pa pushim pa menduar asgj\u00eb, pa u interesuar, pa kujtes\u00eb, pa dinjitet, vet\u00ebm t\u00eb vegjetoj\u00eb dhe kaq. Nd\u00ebrkoh\u00eb p\u00ebr lexuesin e Dit\u00ebs dua t\u00eb jap nj\u00eb poezi karakteristike t\u00eb Makiaevlit. Quhet \u201cOportunizmi\u201d. Vargjet jan\u00eb k\u00ebto:<\/p>\n

-Kush je ti q\u00eb dukesh<\/p>\n

M\u00eb pak i \u00ebmb\u00ebl<\/p>\n

Nd\u00ebrsa qiejt<\/p>\n

I zbukuron me luks<\/p>\n

Paja jote?<\/p>\n

Pse je kaq i shqet\u00ebsuar?<\/p>\n

Pse ke krah\u00eb n\u00eb k\u00ebmb\u00eb?
\nS\u2019m\u00eb njeh?<\/p>\n

Jam Oportunizmi.<\/p>\n

S\u2019rri kurr\u00eb n\u00eb vend,<\/p>\n

Se kam n\u00ebn k\u00ebmb\u00eb edhe rrota.<\/p>\n

Po kush t\u00eb shoq\u00ebron?<\/p>\n

Ve\u00e7 pendimi!<\/p>\n","protected":false},"excerpt":{"rendered":"

Moikom Zeqo Niccolo Machiaveli (1469-1527) lindi n\u00eb qytetin e Firences. \u00cbsht\u00eb mbiquajtur si Princi i Zi i Politik\u00ebs. P\u00ebrtej k\u00ebsaj metaforike, padyshim Makiaveli \u00ebsht\u00eb nj\u00eb nga mendjet e pakta n\u00eb historin\u00eb e bot\u00ebs q\u00eb ka themeluar shkenc\u00ebn e politik\u00ebs, nj\u00eb nga njer\u00ebzit m\u00eb emblematik\u00eb t\u00eb Rilindjes Italiane, i krahasuesh\u00ebm p\u00ebr nga fuqia e hulumtimit, e […]<\/p>\n","protected":false},"author":1,"featured_media":1639,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"om_disable_all_campaigns":false,"footnotes":""},"categories":[9,14,15,4],"tags":[],"yoast_head":"\nFan Noli p\u00ebr Makiavelin dhe politik\u00ebn - Informohu qart\u00ebsisht!<\/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:\/\/redaktori.com\/?p=1778\" \/>\n<meta property=\"og:locale\" content=\"sq_AL\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Fan Noli p\u00ebr Makiavelin dhe politik\u00ebn - Informohu qart\u00ebsisht!\" \/>\n<meta property=\"og:description\" content=\"Moikom Zeqo Niccolo Machiaveli (1469-1527) lindi n\u00eb qytetin e Firences. \u00cbsht\u00eb mbiquajtur si Princi i Zi i Politik\u00ebs. 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