{"id":10455,"date":"2016-04-22T20:03:32","date_gmt":"2016-04-22T19:03:32","guid":{"rendered":"http:\/\/shekulliagency.com\/?p=10455"},"modified":"2016-04-23T11:43:19","modified_gmt":"2016-04-23T10:43:19","slug":"a-eshte-art-pornoarti-i-sotem","status":"publish","type":"post","link":"https:\/\/alb.shekulliagency.com\/?p=10455","title":{"rendered":"A \u00ebsht\u00eb art \u201cpornoarti\u201d i sot\u00ebm?"},"content":{"rendered":"

\"Enklid-PELARI\"<\/a>Nga Enklid PELARI<\/strong><\/p>\n

Sot t\u00eb t\u00ebr\u00eb jemi pa fjal\u00eb p\u00ebrball\u00eb k\u00ebtij \u201cpseudoarti\u201d, p\u00ebr t\u00eb cilin thell\u00eb-thell\u00eb n\u00eb vetvete nuk jemi t\u00eb sigurt\u00eb sesa \u201cartistik\u201d \u00ebsht\u00eb. Njeriu racional nuk mund t\u00eb bjer\u00eb dakort me fenomenin e ekspozimit t\u00eb hireve t\u00eb k\u00ebng\u00ebtareve apo t\u00eb himnizimit t\u00eb instikteve, t\u00eb financuar m\u00eb shum\u00eb nga buxheti i shtetit sesa nga artist\u00ebt e merituar popullor\u00eb. Si t\u00eb thuash, shp\u00ebrthimi i pornoartit (lexo, videoklipeve) t\u00eb sot\u00ebm po margjinalizon n\u00eb \u00e7do dimension folklorin dhe vlerat artistike popullore. Mir\u00ebpo, arti sot \u00ebsht\u00eb b\u00ebr\u00eb nj\u00eb lloj tabuje, q\u00eb nuk mund t\u00eb vihet n\u00eb diskutim apo t\u00eb kritikohet, ve\u00e7se nga kritik\u00ebt t\u00eb cil\u00ebt vet\u00ebm i thurin lavde. T\u00eb tjer\u00ebt mbeten njer\u00ebz amorf\u00eb, klasik\u00eb, t\u00eb prapambetur, primitiv\u00eb, tribal\u00eb, etj. Ama historia njer\u00ebzore ka nxjerr\u00eb njer\u00ebz t\u00eb cil\u00ebt kan\u00eb guxuar ta diagnostikojn\u00eb dhe ta diferencojn\u00eb n\u00eb m\u00ebnyr\u00eb profesionale artin nga joarti (pseudoarti). Nd\u00ebr m\u00eb kryesor\u00ebt \u00ebsht\u00eb Leon Tolstoi, me librin e tij revolucionar p\u00ebr konceptin e artit, \u201c\u00c7far\u00eb \u00ebsht\u00eb arti?\u201d. Lib\u00ebr ky q\u00eb \u00ebsht\u00eb totalisht kund\u00ebr rrym\u00ebs, pasi denoncon shp\u00ebrdorimin financiar dhe moral q\u00eb b\u00ebhej n\u00eb em\u00ebr t\u00eb artit n\u00eb t\u00ebr\u00eb bot\u00ebn q\u00eb n\u00eb at\u00eb koh\u00eb. Tamam si\u00e7 ndodh edhe sot tek ne. Duket si nj\u00eb lloj viroze kjo, n\u00eb fakt.<\/p>\n

Gjithashtu, nga historia filozofike dim\u00eb se n\u00eb qytet\u00ebrimin e lasht\u00eb grek arti duhej t\u00eb ishte nj\u00eb mjet q\u00eb t\u2019i sh\u00ebrbente totalisht nd\u00ebrgjegjes s\u00eb njeriut. P\u00ebr Aristotelin, arti duhej t\u00eb ishte nj\u00eb \u201ckatarsis\u201d p\u00ebr shoq\u00ebrin\u00eb; arti, me an\u00eb t\u00eb dramave, duhej t\u00eb prekte ndjenjat e shoq\u00ebris\u00eb, e cila i kishte l\u00ebn\u00eb m\u00ebnjan\u00eb njer\u00ebzit e varf\u00ebr, t\u00eb zhg\u00ebnjyerit, t\u00eb vobektit. K\u00ebshtu, duke p\u00ebrdorur si \u201ckarrem\u201d bukurin\u00eb q\u00eb servir arti dhe provokimin e ndjenjave humane tek \u00e7do njeri, supozohej se shoq\u00ebria do t\u00eb sensibilizohej p\u00ebr t\u2019i ndihmuar shtresat q\u00eb kishin nevoj\u00eb p\u00ebr solidaritetin e saj. Nd\u00ebrsa sot arti sh\u00ebrben p\u00ebr t\u2019i harruar t\u00eb gjitha k\u00ebto shtresa dhe dhimbje sociale. N\u00eb nj\u00eb far\u00eb m\u00ebnyre, sot arti \u00ebsht\u00eb anelstegjik i dhimbjeve dhe jo kur\u00eb p\u00ebr to, si\u00e7 k\u00ebrkonin filozof\u00ebt e lasht\u00eb. Filozofi m\u00eb vete kjo?!<\/p>\n

Nd\u00ebrkoh\u00eb, Tolstoi e denoncon artin e epok\u00ebs son\u00eb, duke th\u00ebn\u00eb se ai i sh\u00ebrben vet\u00ebm nj\u00eb kaste t\u00eb caktuar njer\u00ebzish, t\u00eb cil\u00ebt shfryt\u00ebzojn\u00eb shuma marramend\u00ebse nga taksat e popullit p\u00ebr disa shfaqje, opera, teatro, etj., q\u00eb nuk i sh\u00ebrbejn\u00eb mas\u00ebs s\u00eb gjer\u00eb. P\u00ebrkundrazi, ky lloj pseudoarti i padobish\u00ebm p\u00ebr jet\u00ebt e masave urrehet nga ata. Prandaj, ai dilte n\u00eb konkluzionin se: \u201cArti \u00ebsht\u00eb nj\u00eb mjet i domosdosh\u00ebm social q\u00eb njer\u00ebzit t\u00eb komunikojn\u00eb me nj\u00ebri-tjetrin. Pra, ashtu si\u00e7 njer\u00ebzit shk\u00ebmbejn\u00eb ide me an\u00eb t\u00eb fjal\u00ebs, po ashtu me artin ata shk\u00ebmbejn\u00eb ndjenja. Por me kusht q\u00eb bashk\u00ebbiseduesi t\u00eb p\u00ebrjetoj\u00eb po t\u00eb nj\u00ebjtat vuajtje q\u00eb ka kaluar rr\u00ebfyesi. P\u00ebrndryshe nuk do kishim art.\u201d<\/p>\n

Pra, pak r\u00ebnd\u00ebsi ka se n\u00ebse autor\u00ebt i transmetojn\u00eb ndjenjat me an\u00eb t\u00eb tablove t\u00eb pikturave, l\u00ebvizjeve, z\u00ebrave, fotove, etj., e r\u00ebnd\u00ebsishme \u00ebsht\u00eb q\u00eb ato t\u00eb p\u00ebrmbajn\u00eb ndjenja dhe vuajtje t\u00eb cilat transmetohen dhe p\u00ebrjetohen nga t\u00eb tjer\u00ebt. Ky lloj shk\u00ebmbimi sensacionesh, p\u00ebrjetimesh dhe ndjenjash n\u00eb vetvete konservon humanizmin. Si t\u00eb thuash, t\u00eb gjith\u00eb jemi pak artist\u00eb n\u00eb jet\u00eb, p\u00ebrndryshe, pa k\u00ebt\u00eb shk\u00ebmbim ndjenjash, pa k\u00ebt\u00eb art,<\/em> \u201cdo ishim kthyer n\u00eb shtaz\u00eb\u201d, konkludon Tolstoi.<\/p>\n

Nd\u00ebrkaq, nd\u00ebr gabimet m\u00eb t\u00eb m\u00ebdha q\u00eb b\u00ebhet sot \u00ebsht\u00eb ai se konsiderohet art \u00e7do gj\u00eb q\u00eb \u00ebsht\u00eb e bukur. Q\u00eb nga Bougmartini, si themeluesi i shkenc\u00ebs s\u00eb bukur\u00ebs, e deri tek autor\u00eb t\u00eb tjer\u00eb si Spenser, Hegel, Miller, etj., t\u00eb gjith\u00eb gabuan kur e cil\u00ebsuan artin si \u00e7do gj\u00eb q\u00eb t\u00eb jep satisfaksion. P\u00ebrkufizim ky i refuzuar me forc\u00eb nga Tolstoi. Madje Tolstoi shkon deri aty sa ta krahasoj\u00eb artin me ushqimin jo fort ushqyes q\u00eb ham\u00eb, i cili pavar\u00ebsisht se mund t\u00eb na shijoj\u00eb p\u00ebr momentin, m\u00eb pas nuk jep vlera ushqyese, edhe pse i shijsh\u00ebm. Pak a shum\u00eb mund t\u00eb b\u00ebhet sot analogji me ushqimet OMGJ. Pra, nuk \u00ebsht\u00eb shija (satisfaksioni) ajo q\u00eb e p\u00ebrcakton sesa ushqyes \u00ebsht\u00eb nj\u00eb ushqim, por vlerat e tij. Po k\u00ebshtu ndodh edhe n\u00eb art, heq paralelen ai. N\u00ebse Tolstoi do t\u00eb shihte sot nj\u00eb nga videoklipet dhe do d\u00ebgjonte nj\u00eb nga k\u00ebng\u00ebt moderne, pa dyshim q\u00eb nuk do hezitonte p\u00ebr t\u2019i sanksionuar ato si antivlera sociale.<\/p>\n

Po t\u00eb shohim historin\u00eb, fet\u00eb qiellore potenconin faktin se shpesh e mira nuk p\u00ebrputhet me t\u00eb bukur\u00ebn. Madje, bukurit\u00eb e k\u00ebsaj bote shpesh nuk t\u00eb shpien n\u00eb rrug\u00eb t\u00eb duhur, thon\u00eb librat qiellor\u00eb. Gj\u00eb kjo q\u00eb si p\u00ebr habi vjen n\u00eb p\u00ebrkim t\u00eb plot\u00eb me pohimet e filozof\u00ebve antik\u00eb, t\u00eb cil\u00ebt thonin se e v\u00ebrteta nuk fshihet pas realitetit t\u00eb k\u00ebsaj bote, por tek idet\u00eb (Platoni), apo tek mendimi dhe meditimi (Sokrati, Parmenidi). P\u00ebr m\u00eb shum\u00eb, ata t\u00eb bukur\u00ebn e kanalizonin vet\u00ebm n\u00eb dobi t\u00eb s\u00eb mir\u00ebs. Fjala bie, Sokrati thoshte se e bukura i n\u00ebnshtrohet vet\u00ebm t\u00eb mir\u00ebs, nd\u00ebrsa Platoni fliste vet\u00ebm p\u00ebr \u201cbukuri\u201d shpirt\u00ebrore, pra, si t\u00eb thuash e kanalizonte at\u00eb vet\u00ebm tek bukuria shpirt\u00ebrore.<\/p>\n

Madje fet\u00eb qiellore e vun\u00eb artin totalisht n\u00eb sh\u00ebrbim t\u00eb s\u00eb mir\u00ebs. Krishterimi, p\u00ebr shembull, n\u00eb pikturat dhe veprat e veta arkitekturore emblemizonte dram\u00ebn e njeriut n\u00eb tok\u00eb, i cili e kishte prejardhje nga parajsa, dhe jeta materiale tok\u00ebsore e b\u00ebnte shpirtin e tij t\u00eb kufizuar (Kanti), jo t\u00eb lir\u00eb (Izetbegovi\u00e7). Nd\u00ebrsa Islami e vendosi artin e koh\u00ebs\u00a0totalisht n\u00eb sh\u00ebrbim t\u00eb fes\u00eb; fjala bie, poezin\u00eb (mutunet), kaligrafin\u00eb e z\u00ebrin melodioz (Kurani) i vuri ekskluzivisht n\u00eb sh\u00ebrbim t\u00eb shkencave dhe disiplinave fetare. Pra, n\u00eb sh\u00ebrbim t\u00eb dijes, e cila i sh\u00ebrbente njeriut, nd\u00ebrsa njeriu i ditur duhej t\u2019i sh\u00ebrbente shoq\u00ebris\u00eb.<\/p>\n

N\u00eb historin\u00eb e njer\u00ebzimit, arti \u00ebsht\u00eb sjell\u00eb nga nj\u00ebri skaj n\u00eb tjetrin. Dikur nuk lejohej asnj\u00eb element nga ai, pasi elitat kishin frik\u00eb se mos masat d\u00ebmtoheshin apo sugjestionoheshin prej tij, duke ndryshuar vlerat e shpallura prej tyre. Nd\u00ebrsa sot shohim ekstremin tjet\u00ebr, nd\u00ebrsa njer\u00ebzit tregohen rigoroz\u00eb q\u00eb t\u00eb mos humbasin asgj\u00eb nga pseudoarti i koh\u00ebs, pasi kan\u00eb frik\u00eb se mos humbasin ndonj\u00eb p\u00ebrjetim apo shijim t\u00eb tij. Apo, m\u00eb keq akoma, kan\u00eb frik\u00eb se mos prapambeten! Midis k\u00ebtyre dy ekstremeve, pra, nga ai konservator dhe deri tek ky i sotmi epikurian, q\u00ebndrojn\u00eb njer\u00ebzit e men\u00e7ur t\u00eb planetit, filozof\u00ebt, mendimtar\u00ebt dhe religjionet, q\u00eb kan\u00eb mbajtur nj\u00eb q\u00ebndrim objektiv ndaj artit, duke tentuar q\u00eb me an\u00eb t\u00eb tij t\u00eb nxisin dijen, solidaritetin, t\u00eb mir\u00ebn, t\u00eb dobishmen, njer\u00ebzoren, etj. Pse jo dhe t\u00eb bukur\u00ebn, por assesi banalen instiktuale dhe intimen perverse. Me pak fjal\u00eb, arti duhet t\u2019i sh\u00ebrbej\u00eb njeriut, e jo t\u00eb vihet njeriu n\u00eb sh\u00ebrbim t\u00eb artit. Arti i dobish\u00ebm t\u00eb b\u00ebn human, kurse pornoarti t\u00eb kthen n\u00eb shtaz\u00eb.<\/p>\n

ABSTRAKT: Jaspersi thoshte: \u201cNjeriu nuk e gjen veten tek kjo bot\u00eb vet\u00ebm se duke u rikthyer tek vetvetja. Ekzistenca e njeriut, pra, nuk i p\u00ebrket bot\u00ebs s\u00eb fakteve, por bot\u00ebs s\u00eb lir\u00eb shpirt\u00ebrore.\u201d<\/p>\n

\/tesheshi.com\/<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"

Nga Enklid PELARI Sot t\u00eb t\u00ebr\u00eb jemi pa fjal\u00eb p\u00ebrball\u00eb k\u00ebtij \u201cpseudoarti\u201d, p\u00ebr t\u00eb cilin thell\u00eb-thell\u00eb n\u00eb vetvete nuk jemi t\u00eb sigurt\u00eb sesa \u201cartistik\u201d \u00ebsht\u00eb. Njeriu racional nuk mund t\u00eb…<\/p>\n","protected":false},"author":1,"featured_media":1999,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[6],"tags":[],"class_list":["post-10455","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-opinionanaliza"],"_links":{"self":[{"href":"https:\/\/alb.shekulliagency.com\/index.php?rest_route=\/wp\/v2\/posts\/10455"}],"collection":[{"href":"https:\/\/alb.shekulliagency.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/alb.shekulliagency.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/alb.shekulliagency.com\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/alb.shekulliagency.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=10455"}],"version-history":[{"count":5,"href":"https:\/\/alb.shekulliagency.com\/index.php?rest_route=\/wp\/v2\/posts\/10455\/revisions"}],"predecessor-version":[{"id":10480,"href":"https:\/\/alb.shekulliagency.com\/index.php?rest_route=\/wp\/v2\/posts\/10455\/revisions\/10480"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/alb.shekulliagency.com\/index.php?rest_route=\/wp\/v2\/media\/1999"}],"wp:attachment":[{"href":"https:\/\/alb.shekulliagency.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=10455"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/alb.shekulliagency.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=10455"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/alb.shekulliagency.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=10455"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}