{"id":962,"date":"2019-02-10T17:55:20","date_gmt":"2019-02-10T16:55:20","guid":{"rendered":"http:\/\/redaktori.com\/?p=962"},"modified":"2019-02-10T17:55:20","modified_gmt":"2019-02-10T16:55:20","slug":"pse-iluminizmi-nuk-ishte-epoka-e-arsyes","status":"publish","type":"post","link":"https:\/\/redaktori.com\/?p=962","title":{"rendered":"Pse Iluminizmi nuk ishte \u201cEpoka e Arsyes\u201d"},"content":{"rendered":"

Nga Henry Martyn Lloyd<\/strong><\/p>\n

N\u00eb t\u00eb dy an\u00ebt e Atlantikut, grupime intelektual\u00ebsh u kan\u00eb b\u00ebr\u00eb thirrje bashk\u00ebkombasve t\u00eb rr\u00ebmbejn\u00eb arm\u00ebt. K\u00ebshtjella e rrethuar n\u00eb nevoj\u00eb p\u00ebr t\u2019u mbrojtur, thon\u00eb ata, \u00ebsht\u00eb ajo q\u00eb mbron shkenc\u00ebn, faktet dhe politikat e bazuara n\u00eb fakte. K\u00ebta kalor\u00ebs t\u00eb bardh\u00eb t\u00eb progresit- t\u00eb si psikologu Stiven Pinker dhe neuroshkenc\u00ebtari Sem Harris \u2013 d\u00ebnojn\u00eb ringjalljen e dukshme t\u00eb pasionit, emocioneve dhe supersticionit n\u00eb politik\u00eb.<\/p>\n

Thelbi i modernitetit, na thon\u00eb ata, \u00ebsht\u00eb aft\u00ebsia njer\u00ebzore p\u00ebr t\u00eb frenuar forcat p\u00ebr\u00e7ar\u00ebse me arsyen e kokave t\u00eb ftohta. Ajo q\u00eb na nevojitet tani, \u00ebsht\u00eb nj\u00eb rishikim i Iluminizmit. \u00c7udit\u00ebrisht, kjo pamje roz\u00eb e t\u00eb ashtuquajtur\u00ebs \u201cEpoka e Arsyes\u201d, \u00ebsht\u00eb krejt\u00ebsisht e ngjashme me imazhin e avancuar nga kund\u00ebrshtar\u00ebt e saj naiv\u00eb.<\/p>\n

Pik\u00ebpamja magjeps\u00ebse mbi Iluminizmin, rrjedh nga filozofia e Hegelit, deri te teoria kritike e Shkoll\u00ebs s\u00eb Frankfurtit n\u00eb mesin e shekullit XX-t\u00eb. K\u00ebta shkrimtar\u00eb, identifikojn\u00eb nj\u00eb patologji n\u00eb mendimin per\u00ebndimor, q\u00eb e barazon racionalitetin me shkenc\u00ebn pozitiviste, shfryt\u00ebzimin kapitalist, dominimin e natyr\u00ebs \u2013 madje, n\u00eb rastin e Maks Horkhajmer dhe Teodor Adorno, me nazizmin dhe holokaustin.<\/p>\n

Por, pretendimi se Iluminizmi ishte nj\u00eb l\u00ebvizje e arsyes p\u00ebrkund\u00ebr pasioneve, apologjet\u00ebve dhe kritik\u00ebve, jan\u00eb dy an\u00ebt e s\u00eb nj\u00ebjt\u00ebs monedhe. Gabimi i tyre kolektiv, \u00ebsht\u00eb ajo q\u00eb e b\u00ebn kaq t\u00eb fuqishme klishen\u00eb e \u201cEpok\u00ebs s\u00eb Arsyes\u201d. Pasionet \u2013 ndikimet, d\u00ebshirat, orekset e mish\u00ebruara \u2013 ishin paraardh\u00ebse t\u00eb kuptimit modern t\u00eb emocioneve.<\/p>\n

Q\u00eb nga Stoik\u00ebt e lasht\u00eb, filozofia n\u00eb p\u00ebrgjith\u00ebsi i ka par\u00eb pasionet si k\u00ebrc\u00ebnime ndaj liris\u00eb:t\u00eb dob\u00ebtit jan\u00eb skllev\u00ebr p\u00ebr ta; t\u00eb fuqishmit pohojn\u00eb arsyen dhe vullnetin e tyre, dhe k\u00ebshtu mbeten t\u00eb lir\u00eb. Kontributi i Iluminizmit, ishte shtimi i shkenc\u00ebs n\u00eb k\u00ebt\u00eb tabllo t\u00eb arsyes dhe bes\u00ebtytnis\u00eb fetare, n\u00eb konceptin e skllav\u00ebris\u00eb s\u00eb apasionuar.<\/p>\n

Megjithat\u00eb, t\u00eb thuhet q\u00eb Iluminizmi ishte nj\u00eb l\u00ebvizje e racionalizmit kund\u00ebr pasionit, e shkenc\u00ebs kund\u00ebr paragjykimeve, e politik\u00ebs progresive kund\u00ebr tribalizmit konservator, duket t\u00eb jet\u00eb thell\u00ebsisht e gabuar. K\u00ebto pohime, nuk pasqyrojn\u00eb cil\u00ebsit\u00eb e pasura t\u00eb vet\u00eb Iluminizmit, q\u00eb i vendos\u00ebn nj\u00eb vler\u00eb shum\u00eb t\u00eb lart\u00eb rolit t\u00eb empatis\u00eb, ndjenj\u00ebs dhe d\u00ebshir\u00ebs.<\/p>\n

Iluminizmi, filloi me revolucionin shkencor n\u00eb mesin e shekullit XVII-t\u00eb, dhe arriti kulmin gjat\u00eb Revolucionit Francez n\u00eb fund t\u00eb shekullit XVIII-t\u00eb. Hegeli, n\u00eb fillim t\u00eb viteve 1800, ishte nj\u00eb nga t\u00eb par\u00ebt q\u00eb u hodh n\u00eb sulm.<\/p>\n

Ai tha se racionalja e konceptuar nga Emanuel Kanti \u2013 filozofi kryesor i Iluminizmit \u2013 prodhoi qytetar\u00eb t\u00eb cil\u00ebt ishin t\u00eb tjet\u00ebrsuar, pa asnj\u00eb pasion dhe t\u00eb zhveshur nga natyra njer\u00ebzore, me racionalizmin vrastar t\u00eb Terrorit Francez si rezultatin logjik.<\/p>\n

Megjithat\u00eb, Iluminizmi, ishte nj\u00eb fenomen i ndrysh\u00ebm; shumica e filozofis\u00eb s\u00eb saj q\u00ebndronte larg Kantianizmit, e l\u00ebre m\u00eb pastaj nga versioni hegelian i Kantit. E v\u00ebrteta \u00ebsht\u00eb se Hegeli dhe romantik\u00ebt e shekullit XIX-t\u00eb, t\u00eb cil\u00ebt besonin se ishin t\u00eb nxitur nga nj\u00eb frym\u00eb e re e bukuris\u00eb dhe ndjenj\u00ebs, e th\u00ebrrisnin \u201cEpoka e Arsyes\u201d, p\u00ebr t\u00eb sh\u00ebrbyer si nj\u00eb paketim p\u00ebr vet\u00eb-konceptimin e tyre.<\/p>\n

Subjekti i tyre kantian ishte nj\u00eb dordolec prej kashte, ashtu si\u00e7 ishte racionalizmi dogmatik i Iluminizmit t\u00eb tyre. N\u00eb Franc\u00eb, filozof\u00ebt ishin \u00e7udit\u00ebrisht entuziast\u00eb p\u00ebr pasionet dhe thell\u00ebsisht dyshues p\u00ebr abstraksionet. N\u00eb vend se t\u00eb pretendonin q\u00eb arsyeja ishte e vetmja m\u00ebnyr\u00eb p\u00ebr t\u00eb luftuar gabimin dhe injoranc\u00ebn, Iluminizmi francez e vuri teksin tek ndjesia.<\/p>\n

Shum\u00eb mendimtar\u00eb t\u00eb Iluminizmit, mb\u00ebshtet\u00ebn nj\u00eb version polivokal dhe t\u00eb gjall\u00eb t\u00eb racionalitetit, i cili ishte i vazhduesh\u00ebm me ve\u00e7orit\u00eb e ndjesis\u00eb, imagjinat\u00ebs dhe mish\u00ebrimit. Kund\u00ebr brend\u00ebsis\u00eb s\u00eb filozofis\u00eb spekulative \u2013 Rene Dekart dhe ndjek\u00ebsit e tij shpesh ishin t\u00eb synuarit \u2013 filozof\u00ebt kthyen v\u00ebmendjen jasht\u00eb, dhe vun\u00eb n\u00eb plan t\u00eb par\u00eb trupin, si pik\u00eb t\u00eb angazhimit t\u00eb apasionuar me bot\u00ebn.<\/p>\n

Mund t\u00eb shkohet aq larg, sa t\u00eb thuhet se Iluminizmi francez u p\u00ebrpoq t\u00eb prodhonte nj\u00eb filozofi pa arsye. P\u00ebr shembull, p\u00ebr filozofin Etien Bono de Kondilak, nuk kishte kuptim t\u00eb flitej p\u00ebr arsyen si \u201czgjedhje\u201d. T\u00eb gjitha aspektet e mendimit njer\u00ebzor, lindnin nga shqisat tona, thoshte ai \u2013 n\u00eb m\u00ebnyr\u00eb specifike, aft\u00ebsia p\u00ebr t\u2019u t\u00ebrhequr nga ndjesit\u00eb e k\u00ebndshme, dhe larguar nga ato t\u00eb dhimbshme.<\/p>\n

K\u00ebto nxit\u00ebs krijuan pasione dhe d\u00ebshira, dhe \u00e7uan m\u00eb pas n\u00eb zhvillimin e gjuh\u00ebve, dhe n\u00eb lul\u00ebzimin e plot\u00eb t\u00eb mendjes. P\u00ebr t\u00eb mos r\u00ebn\u00eb n\u00eb kurthin e nj\u00eb artikulimi t\u00eb rrem\u00eb, dhe p\u00ebr t\u00eb q\u00ebndruar sa m\u00eb pran\u00eb eksperienc\u00ebs sensuale, Kondilak ishte nj\u00eb fans i gjuh\u00ebve \u201cprimitive\u201d, n\u00eb dallim nga ato q\u00eb mb\u00ebshteteshin tek idet\u00eb abstrakte.<\/p>\n

P\u00ebr Kondilak, racionaliteti i duhur, u k\u00ebrkonte shoq\u00ebrive t\u00eb zhvillonin m\u00ebnyra m\u00eb t\u00eb \u201cnatyrshme\u201d p\u00ebr t\u00eb komunikuar. Kjo do t\u00eb thoshte se racionaliteti ishte domosdoshm\u00ebrisht plural:ai ndryshonte nga vendi n\u00eb vend, n\u00eb vend se ekzistonte si nj\u00eb racionalitet universal i padiferencuar.<\/p>\n

Nj\u00eb figur\u00eb totemike e Iluminizmit francez ishte Denis Did\u00ebro. M\u00eb gjer\u00ebsisht i njohur si redaktor i Enciklopedis\u00eb (1751-1772), Did\u00ebro shkroi vet\u00eb shum\u00eb nga artikujt subversiv\u00eb dhe ironik\u00eb \u2013 nj\u00eb strategji e projektuar pjes\u00ebrisht, p\u00ebr t\u00eb shmangur censor\u00ebt francez\u00eb.<\/p>\n

Did\u00ebro, nuk e shkroi filozofin\u00eb e tij n\u00eb form\u00ebn e traktateve abstrakte:S\u00eb bashku me Volterin, Zhan Zhak Ruson\u00eb dhe Markezin d\u00eb Sade, Did\u00ebro ishte mjesht\u00ebr i romanit. Nj\u00eb shekull e gjysm\u00eb para se Rene Magrit t\u00eb shkruante fjalin\u00eb ironike \u201cKy nuk \u00ebsht\u00eb nj\u00eb tub\u201d n\u00ebn piktur\u00ebn e tij \u201cThe Treachery of Images\u201d (1928-1929), Did\u00ebro shkroi nj\u00eb histori t\u00eb shkurt\u00ebr t\u00eb quajtur \u201cKjo nuk \u00ebsht\u00eb nj\u00eb histori\u201d.<\/p>\n

Did\u00ebro besonte n\u00eb dobin\u00eb e arsyes n\u00eb ndjekjen e s\u00eb v\u00ebrtet\u00ebs \u2013 por ai kishte nj\u00eb entuziaz\u00ebm akut p\u00ebr pasionet, ve\u00e7an\u00ebrisht kur kishte t\u00eb b\u00ebnte me moralin dhe estetik\u00ebn. Me shum\u00eb nga figurat kryesore t\u00eb Iluminizmit Skocez, si Dejvid Hjum, ai besonte se morali ishte i bazuar n\u00eb eksperienc\u00ebn sensuale.<\/p>\n

Gjykimi etik ishte i lidhur ngusht\u00eb, madje n\u00eb m\u00ebnyr\u00eb t\u00eb padallueshme nga gjykimet estetike, pretendonte ai. Ne e gjykojm\u00eb bukurin\u00eb e nj\u00eb pikture, nj\u00eb peizazh apo fytyr\u00ebn e t\u00eb dashurit ton\u00eb, ashtu si\u00e7 e gjykojm\u00eb moralin e nj\u00eb personazhi n\u00eb nj\u00eb roman, n\u00eb nj\u00eb shfaqje apo n\u00eb jet\u00ebn ton\u00eb \u2013 dometh\u00ebn\u00eb, gjykojm\u00eb t\u00eb mir\u00ebn dhe t\u00eb bukur\u00ebn drejtp\u00ebrs\u00ebdrejti, dhe pa nevoj\u00ebn e arsye.<\/p>\n

P\u00ebr Did\u00ebro, eliminimi i pasioneve mund t\u00eb prodhonte vet\u00ebm neverin\u00eb. Nj\u00eb person pa aft\u00ebsi p\u00ebr t\u2019u prekur emocionalisht, si p\u00ebr shkak t\u00eb munges\u00ebs s\u00eb pasioneve apo munges\u00ebs s\u00eb shqisave, do t\u00eb ishte moralisht monstruoz.<\/p>\n

Megjithat\u00eb, Iluminizmi pretendonte se ndjeshm\u00ebria dhe ndjenja, nuk soll\u00ebn nj\u00eb refuzim t\u00eb shkenc\u00ebs. P\u00ebrkundrazi:individi m\u00eb i ndjesh\u00ebm \u2013 personi me ndjeshm\u00ebrin\u00eb m\u00eb t\u00eb madhe \u2013 cilsohej si v\u00ebzhguesi m\u00eb i mpreht\u00eb i natyr\u00ebs. Shembulli tipik ishte nj\u00eb mjek, i p\u00ebrshtatur me ritmet trupore t\u00eb pacient\u00ebve, dhe me simptomat e tyre t\u00eb ve\u00e7anta.<\/p>\n

N\u00eb vend t\u00eb k\u00ebsaj, ishte sistem-nd\u00ebrtuesi spekulativ, ai q\u00eb ishte armik i p\u00ebrparimit shkencor \u2013 mjeku kartezian q\u00eb e shihte trupin si nj\u00eb makin\u00eb t\u00eb thjesht\u00eb, ose ata q\u00eb m\u00ebsonin mjek\u00ebsi duke lexuar Aristotelin, por jo duke v\u00ebzhguar t\u00eb s\u00ebmur\u00ebt. Pra, dyshimi filozofik i arsyes nuk ishte refuzim i racionalitetit n\u00eb vetvete; qe vet\u00ebm nj\u00eb refuzim i arsyes n\u00eb izolim nga shqisat, dhe e distancuar nga trupi i apasionuar.<\/p>\n

N\u00eb k\u00ebt\u00eb aspekt, filozof\u00ebt qen\u00eb n\u00eb fakt m\u00eb shum\u00eb t\u00eb lidhur me romantik\u00ebt, sesa k\u00ebta t\u00eb fundit do t\u00eb donin t\u00eb besonin. P\u00ebrgjith\u00ebsimi i l\u00ebvizjeve intelektuale, \u00ebsht\u00eb gjithnj\u00eb nj\u00eb pun\u00eb e rrezikshme. Iluminizmi, kishte tipare t\u00eb dallueshme komb\u00ebtare, madje edhe brenda nj\u00eb vendi t\u00eb vet\u00ebm nuk ishte monolit.<\/p>\n

Disa mendimtar\u00eb, evokuan nj\u00eb ndarje strikte mes arsyes dhe pasionit, dhe privilegjuan at\u00eb q\u00eb merret e mir\u00ebqen\u00eb mbi ndjesin\u00eb, me Kantin si shembulli m\u00eb i famsh\u00ebm. Por n\u00eb k\u00ebt\u00eb drejtim Kanti ishte i izoluar nga shum\u00eb, n\u00eb mos nga shumica e \u00e7\u00ebshtjeve kryesore t\u00eb epok\u00ebs s\u00eb tij. Ve\u00e7an\u00ebrisht n\u00eb Franc\u00eb, racionaliteti nuk ishte kund\u00ebr ndjeshm\u00ebris\u00eb, por bazohej tek kjo e fundit. Romantizmi, ishte kryesisht nj\u00eb vazhdim i temave t\u00eb Iluminizmit, dhe jo nj\u00eb shk\u00ebputje prej tyre.<\/p>\n

N\u00ebse duam t\u00eb mbyllim hendeqet e momentit bashk\u00ebkohor historik, duhet t\u2019i japim fund pretendimit se vet\u00ebm arsyeja e ka shp\u00ebtuar bot\u00ebn. E tashmja garanton kriticizmin, por nuk do t\u00eb b\u00ebj\u00eb asnj\u00eb t\u00eb mir\u00eb n\u00eb qoft\u00eb se bazohet mbi mitin e nj\u00eb t\u00eb shkuare t\u00eb lavdishme t\u00eb disapasionuar, q\u00eb nuk ka ekzistuar kurr\u00eb.<\/p>\n","protected":false},"excerpt":{"rendered":"

Nga Henry Martyn Lloyd N\u00eb t\u00eb dy an\u00ebt e Atlantikut, grupime intelektual\u00ebsh u kan\u00eb b\u00ebr\u00eb thirrje bashk\u00ebkombasve t\u00eb rr\u00ebmbejn\u00eb arm\u00ebt. K\u00ebshtjella e rrethuar n\u00eb nevoj\u00eb p\u00ebr t\u2019u mbrojtur, thon\u00eb ata, \u00ebsht\u00eb ajo q\u00eb mbron shkenc\u00ebn, faktet dhe politikat e bazuara n\u00eb fakte. K\u00ebta kalor\u00ebs t\u00eb bardh\u00eb t\u00eb progresit- t\u00eb si psikologu Stiven Pinker dhe neuroshkenc\u00ebtari […]<\/p>\n","protected":false},"author":1,"featured_media":963,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"om_disable_all_campaigns":false,"footnotes":""},"categories":[10],"tags":[],"yoast_head":"\nPse Iluminizmi nuk ishte \u201cEpoka e Arsyes\u201d - 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=962\" \/>\n<meta property=\"og:locale\" content=\"sq_AL\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Pse Iluminizmi nuk ishte \u201cEpoka e Arsyes\u201d - Informohu qart\u00ebsisht!\" \/>\n<meta property=\"og:description\" content=\"Nga Henry Martyn Lloyd N\u00eb t\u00eb dy an\u00ebt e Atlantikut, grupime intelektual\u00ebsh u kan\u00eb b\u00ebr\u00eb thirrje bashk\u00ebkombasve t\u00eb rr\u00ebmbejn\u00eb arm\u00ebt. K\u00ebshtjella e rrethuar n\u00eb nevoj\u00eb p\u00ebr t\u2019u mbrojtur, thon\u00eb ata, \u00ebsht\u00eb ajo q\u00eb mbron shkenc\u00ebn, faktet dhe politikat e bazuara n\u00eb fakte. 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