{"id":14319,"date":"2016-08-28T10:10:00","date_gmt":"2016-08-28T08:10:00","guid":{"rendered":"http:\/\/shekulliagency.com\/?p=14319"},"modified":"2016-08-28T12:10:37","modified_gmt":"2016-08-28T10:10:37","slug":"te-dehur-nga-qyteterimi-materialistik","status":"publish","type":"post","link":"https:\/\/alb.shekulliagency.com\/?p=14319","title":{"rendered":"T\u00eb dehur nga qytet\u00ebrimi materialistik"},"content":{"rendered":"

\"111-mat-6555\"<\/a>Shkruan: Nuredin NAZARKO<\/strong><\/p>\n

Kahjet q\u00eb mund t\u00eb zgjedh\u00eb njeriu p\u00ebr t\u00eb shkruar historin\u00eb e tij mbi sip\u00ebrfaqen e tok\u00ebs, si parakusht i asaj q\u00eb vjen m\u00eb pas, jan\u00eb nga m\u00eb t\u00eb ndryshmet. Pik\u00ebrisht kjo mund\u00ebsi p\u00ebr t\u00eb zgjedhur e b\u00ebn jet\u00ebn e njeriut edhe m\u00eb sfiduese, edhe m\u00eb t\u00eb k\u00ebndshme. N\u00eb t\u00eb kund\u00ebrt\u00ebn, bota nuk kishte p\u00ebr t\u00eb qen\u00eb kjo q\u00eb \u00ebsht\u00eb, po as edhe njeriu nuk kishte p\u00ebr t\u00eb qen\u00eb ky q\u00eb \u00ebsht\u00eb.<\/p>\n

P\u00ebrgjat\u00eb historis\u00eb s\u00eb njeriut mbi sip\u00ebrfaqen e tok\u00ebs, n\u00eb saj\u00eb t\u00eb shfryt\u00ebzimit t\u00eb potencialeve dhe aft\u00ebsive q\u00eb i jan\u00eb dh\u00ebn\u00eb, si dhe gjetjes s\u00eb gatshme t\u00eb l\u00ebnd\u00ebs s\u00eb par\u00eb, p\u00ebr t\u00eb siguruar jetes\u00ebn n\u00eb bot\u00ebn ku u zbrit, jan\u00eb krijuar forma komplekse t\u00eb organizmit shoq\u00ebror, t\u00eb cilat kryesisht i njohim t\u00eb p\u00ebrcaktuara me termin qytet\u00ebrim. Njeriu, si rezultat i shp\u00ebrndarjes dhe vendosjes n\u00eb pjes\u00eb t\u00eb ndryshme t\u00eb tok\u00ebs, u dha form\u00eb edhe qytet\u00ebrimeve, t\u00eb cilat nuk mund t\u00eb ishin t\u00eb t\u00eb nj\u00ebjtit nivel zhvillimi, ashtu sikund\u00ebrse edhe njer\u00ebzit nuk mund t\u00eb jen\u00eb t\u00eb t\u00eb nj\u00ebjtit nivel zhvillimi.<\/p>\n

Qytet\u00ebrimet, n\u00eb p\u00ebrgjith\u00ebsi, sado koh\u00eb t\u00eb ken\u00eb zgjatur, jan\u00eb shnd\u00ebrruar n\u00eb pjes\u00eb t\u00eb historis\u00eb. Disa vazhdojn\u00eb t\u00eb gjallojn\u00eb edhe sot dhe do t\u00eb vazhdojn\u00eb edhe nes\u00ebr, sepse ende nuk kemi mb\u00ebrritur n\u00eb pik\u00ebn e shuarjes totale t\u00eb qytet\u00ebrimeve. P\u00ebr disa kemi njohuri e ndoshta p\u00ebr shum\u00eb t\u00eb tjer\u00eb nuk kemi, edhe pse n\u00eb dit\u00ebt e sotme \u00ebsht\u00eb kthyer gati n\u00eb bindje t\u00eb plot\u00eb se dim\u00eb pothuaj gjith\u00e7ka p\u00ebr t\u00eb kaluar\u00ebn e njer\u00ebzimit, nd\u00ebrkoh\u00eb ajo \u00e7far\u00eb dim\u00eb n\u00eb raport me at\u00eb q\u00eb nuk dim\u00eb \u00ebsht\u00eb nj\u00ebsoj si me p\u00ebrfytyrimet tona p\u00ebr ajsbergun.<\/p>\n

Megjithat\u00eb, ajo q\u00eb p\u00ebrb\u00ebn interes n\u00eb k\u00ebt\u00eb rast \u00ebsht\u00eb fakti se kur b\u00ebjm\u00eb konstatimet tona mbi shkall\u00ebn e zhvillimit t\u00eb qytet\u00ebrimeve t\u00eb hershme ose bashk\u00ebkohore, si tregues t\u00eb shkall\u00ebs s\u00eb tyre t\u00eb zhvillimit, madje si tregues themelor t\u00eb suksesit t\u00eb tyre, referenc\u00eb t\u00eb pakund\u00ebrshtueshme kemi shkall\u00ebn e zhvillimit material. K\u00ebtij zhvillimi i kushtohet nj\u00eb v\u00ebmendje tep\u00ebr e madhe, saq\u00eb t\u00eb duket sikur gjith\u00eb koh\u00ebn njeriu \u00ebsht\u00eb shqet\u00ebsuar vet\u00ebm p\u00ebr mir\u00ebq\u00ebnien materiale dhe aspak p\u00ebr kultur\u00ebn. Duke pasur si etalon vler\u00ebsues shkall\u00ebn e zhvillimit material p\u00ebr t\u00eb b\u00ebr\u00eb p\u00ebrcaktimin \u201cqytet\u00ebrim i suksessh\u00ebm \u2013 qytet\u00ebrim i d\u00ebshtuar\u201d, i japim nj\u00eb goditje jo t\u00eb vog\u00ebl natyr\u00ebs s\u00eb zhvillimeve kulturore n\u00eb qytet\u00ebrimet tradicionale, madje edhe kultur\u00ebn e kemi reduktuar deri n\u00eb forma t\u00eb caktuara t\u00eb praktikave jet\u00ebsore t\u00eb njeriut.<\/p>\n

Shkalla e zhvillimit material, ky etalon shkat\u00ebrrues p\u00ebr vlerat kulturore q\u00eb kan\u00eb trash\u00ebguar qytet\u00ebrimet e hershme deri n\u00eb dit\u00ebt e sotme, parap\u00eblqehet nga ata t\u00eb cil\u00ebt historin\u00eb e njeriut mbi tok\u00eb e shohin n\u00ebn optik\u00ebn e p\u00ebrcaktimit njeriu nga skllav i natyr\u00ebs u b\u00eb zot i saj. P\u00ebrdorimi i k\u00ebtij etaloni vler\u00ebsues e quan t\u00eb suksessh\u00ebm sot vet\u00ebm at\u00eb qytet\u00ebrim q\u00eb zot\u00ebron shkall\u00eb t\u00eb lart\u00eb t\u00eb zhvillimit material, sepse me demek fuqia materiale na qenka edhe tregues i superioritetit intelektual t\u00eb atyre q\u00eb e nd\u00ebrtuan k\u00ebt\u00eb lloj qytet\u00ebrimi n\u00eb raport me racat e tjera. Por, po t\u2019i kthehemi historis\u00eb s\u00eb qytet\u00ebrimeve t\u00eb vjetra, ku ishte kjo rac\u00eb q\u00eb sot pretendon t\u00eb jet\u00eb superiore, kur raca t\u00eb tjera krijonin qytet\u00ebrime, vepra t\u00eb t\u00eb cil\u00ebve sot as nuk mund t\u2019i imitojn\u00eb e l\u00ebre m\u00eb t\u00eb arrijn\u00eb t\u2019i nd\u00ebrtojn\u00eb?<\/p>\n

\u00c7do popull ka koh\u00ebn e tij historike dhe, n\u00eb var\u00ebsi t\u00eb p\u00ebrpjekjeve dhe sakrificave q\u00eb ka kryer, ka l\u00ebn\u00eb ose jo gjurm\u00ebt e tij n\u00eb histori, t\u00eb zbuluara ose jo nga njer\u00ebzit. P\u00ebrkat\u00ebsia racore, fisnore, shoq\u00ebrore, komb\u00ebtare nuk \u00ebsht\u00eb kusht themelor p\u00ebr t\u00eb p\u00ebrcaktuar superioritetin ose inferioritetin e dikujt, qoft\u00eb njeri ose popull. Nuk \u00ebsht\u00eb m\u00eb i mir\u00eb apo m\u00eb i keq dikush, sepse \u00ebsht\u00eb europian, afrikan, aziatik, amerind ose aborigjen. T\u00eb qenit i mir\u00eb ose jo, t\u00eb qenit i moralsh\u00ebm ose jo, t\u00eb qenit i drejt\u00eb ose jo, t\u00eb qenit bamir\u00ebs ose jo, t\u00eb qenit i ndersh\u00ebm ose jo, t\u00eb qenit n\u00eb piedestalin e vlerave t\u00eb kultur\u00ebs ose jo, nuk lidhen aspak me rac\u00ebn, kombin ose pozit\u00ebn gjeografike ku fati t\u00eb ka vendosur.<\/p>\n

E mira dhe e keqja jan\u00eb \u00e7\u00ebshtje q\u00eb enden vazhdimisht n\u00eb brend\u00ebsin\u00eb e njeriut. K\u00ebshtu ka qen\u00eb q\u00eb nga njeriu i par\u00eb e k\u00ebshtu do t\u00eb jet\u00eb deri n\u00eb njeriun e fundit. Morali i till\u00eb ka qen\u00eb gjithmon\u00eb. Antimorali i till\u00eb ka qen\u00eb gjithmon\u00eb. Drejt\u00ebsia e till\u00eb ka qen\u00eb gjithmon\u00eb. Padrejt\u00ebsia dhe zullumi t\u00eb till\u00eb kan\u00eb qen\u00eb gjithmon\u00eb. Ato nuk i p\u00ebrkasin n\u00eb m\u00ebnyr\u00eb t\u00eb posa\u00e7me nj\u00eb vendi ose nj\u00eb populli t\u00eb p\u00ebrcaktuar qart\u00eb dhe l\u00ebre m\u00eb pastaj t\u00eb b\u00ebsh kategorizime t\u00eb popujve ose racave n\u00eb m\u00ebnyr\u00eb p\u00ebrfundimtare si t\u00eb mira, t\u00eb p\u00ebrparuara ose t\u00eb poshtra e t\u00eb prapambetura bazuar n\u00eb gj\u00ebra t\u00eb pathemelta. Ky p\u00ebrcaktim mund t\u00eb gjej\u00eb mb\u00ebshtetje n\u00eb sfer\u00ebn e propagand\u00ebs p\u00ebr t\u00eb p\u00ebrbaltur nj\u00eb pal\u00eb dhe p\u00ebr t\u00eb ngritur nj\u00eb pal\u00eb tjet\u00ebr, por jo se mund t\u00eb gjej\u00eb mb\u00ebshtetje n\u00eb nj\u00eb logjik\u00eb t\u00eb past\u00ebr e t\u00eb sh\u00ebndetshme.<\/p>\n

Vlerat e larta kulturore, t\u00eb cilat burojn\u00eb nga parimet parake dhe t\u00eb mbar\u00ebkoh\u00ebshme, jan\u00eb nj\u00ebsoj t\u00eb hapura p\u00ebr \u00e7dok\u00ebnd, n\u00eb \u00e7do cep ose qoshk t\u00eb tok\u00ebs. Kush d\u00ebshiron t\u00eb b\u00ebhet banor i tyre n\u00eb p\u00ebrkoh\u00ebsi, \u00ebsht\u00eb i mir\u00ebpritur. Kush nuk d\u00ebshiron, \u00ebsht\u00eb zgjedhje e tij. Vler\u00ebn e secil\u00ebs zgjedhje do ta tregoj\u00eb m\u00ebnyra e t\u00eb jetuarit, n\u00eb qoft\u00eb se ajo do t\u00eb modelohet kat\u00ebr\u00e7ip\u00ebrisht nga k\u00ebto parime. N\u00ebse ndodh q\u00eb dikush nuk arrin t\u00eb jetoj\u00eb sipas kornizave q\u00eb i p\u00ebrcaktojn\u00eb parimet, k\u00ebtu nuk kemi pse t\u00eb p\u00ebrbaltim parimet si gjoja t\u00eb dal\u00eb mode, t\u00eb vjetruara, t\u00eb pap\u00ebrshtatshme p\u00ebr koh\u00ebt q\u00eb jetojm\u00eb, gjoja pa t\u00eb ardhme, sepse e ardhmja i takon qytet\u00ebrimit materialistik e t\u00eb tjera p\u00ebrcaktime t\u00eb k\u00ebsaj natyre.<\/p>\n

Ata t\u00eb cil\u00ebt i thon\u00eb vetes burra me mend, por jo nga ata q\u00eb i shesin n\u00eb markato p\u00ebr t\u00eb rritur zerot n\u00eb llogari, e kan\u00eb t\u00ebr\u00ebsisht t\u00eb qart\u00eb se dob\u00ebsit\u00eb e njeriut si krijes\u00eb nuk mund t\u00eb kthehen n\u00eb pretekst p\u00ebr t\u00eb atakuar vlerat q\u00eb p\u00ebrcjellin parimet parake p\u00ebr t\u00eb jetuarit dinjitetsh\u00ebm. N\u00eb rast se jan\u00eb t\u00eb vet\u00ebdijsh\u00ebm p\u00ebr k\u00ebt\u00eb dhe i bien tamtameve t\u00eb margjinalizimit t\u00eb k\u00ebtyre parimeve, at\u00ebher\u00eb nuk mund t\u00eb jen\u00eb as burra t\u00eb men\u00e7ur e t\u00eb urt\u00eb, sepse edhe urt\u00ebsia e men\u00e7uria nuk kan\u00eb lidhje as me mosh\u00ebn e as me ngjyr\u00ebn e flok\u00ebve n\u00eb m\u00ebnyr\u00eb absolute.<\/p>\n

T\u00eb margjinalizosh parimet parake, q\u00eb jan\u00eb themeli i ngrehin\u00ebs s\u00eb t\u00eb qenit njeri, p\u00ebr t\u00eb ngritur lart shk\u00eblqimin e materies si shenj\u00eb t\u00eb superioritetit, d\u00ebshmon edhe nj\u00ebher\u00eb se kushdo i jep pesh\u00eb dhe r\u00ebnd\u00ebsi asaj q\u00eb dashuron me gjith\u00eb zem\u00ebr. N\u00eb rast se t\u00eb dehurit nga ashku p\u00ebr qytet\u00ebrimin materialistik ecin n\u00eb rrug\u00ebn e tyre me k\u00ebmb\u00ebngulje, kjo \u00ebsht\u00eb \u00e7\u00ebshtje e tyre dhe p\u00ebr k\u00ebt\u00eb nuk kemi pse t\u00eb shqet\u00ebsohemi pa mas\u00eb. Shqet\u00ebsimi yn\u00eb themelor n\u00eb vazhdim\u00ebsi duhet t\u00eb jet\u00eb raporti q\u00eb kemi ne me parimet parake dhe jo me t\u00eb dehurit nga ashku p\u00ebr materien.<\/p>\n","protected":false},"excerpt":{"rendered":"

Shkruan: Nuredin NAZARKO Kahjet q\u00eb mund t\u00eb zgjedh\u00eb njeriu p\u00ebr t\u00eb shkruar historin\u00eb e tij mbi sip\u00ebrfaqen e tok\u00ebs, si parakusht i asaj q\u00eb vjen m\u00eb pas, jan\u00eb nga m\u00eb…<\/p>\n","protected":false},"author":1,"featured_media":14320,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[6],"tags":[],"class_list":["post-14319","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\/14319"}],"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=14319"}],"version-history":[{"count":1,"href":"https:\/\/alb.shekulliagency.com\/index.php?rest_route=\/wp\/v2\/posts\/14319\/revisions"}],"predecessor-version":[{"id":14321,"href":"https:\/\/alb.shekulliagency.com\/index.php?rest_route=\/wp\/v2\/posts\/14319\/revisions\/14321"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/alb.shekulliagency.com\/index.php?rest_route=\/wp\/v2\/media\/14320"}],"wp:attachment":[{"href":"https:\/\/alb.shekulliagency.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=14319"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/alb.shekulliagency.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=14319"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/alb.shekulliagency.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=14319"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}