{"id":4672,"date":"2014-09-05T14:45:26","date_gmt":"2014-09-05T14:45:26","guid":{"rendered":"http:\/\/revistakuvendi.org\/?p=4672"},"modified":"2014-09-05T14:45:26","modified_gmt":"2014-09-05T14:45:26","slug":"eshte-epoka-e-narcizisteve","status":"publish","type":"post","link":"https:\/\/revistakuvendi.org\/?p=4672","title":{"rendered":"Esht\u00eb epoka e narcizist\u00ebve"},"content":{"rendered":"

Egocentrik dhe pak i prirur p\u00ebr marr\u00ebdh\u00ebnie t\u00eb q\u00ebndrueshme. Esht\u00eb burri i koh\u00ebve t\u00eb sotme, i p\u00ebrshtatur n\u00eb nj\u00eb epok\u00eb n\u00eb t\u00eb cil\u00ebn joshja vepron edhe n\u00eb politik\u00eb dhe n\u00eb publicitet<\/p>\n

Thuhet se narcisismi \u00ebsht\u00eb e keqja e koh\u00ebs son\u00eb. Ashtu si n\u00eb legjend\u00ebn klasike (Narcisi \u00ebsht\u00eb nj\u00eb djalosh q\u00eb dashurohet pas pamjes s\u00eb tij t\u00eb reflektuar n\u00eb liqen, deri sa vdes) sot shum\u00eb burra duken t\u00eb obsesionuar nga pamja e tyre, t\u00eb paaft\u00eb p\u00ebr t\u00eb krijuar lidhje t\u00eb q\u00ebndrueshme p\u00ebr arsye se jan\u00eb t\u00eb p\u00ebrq\u00ebndruar tek suksesi i tyre personal. Nj\u00eb fenomen i ushqyer edhe m\u00eb shum\u00eb nga tregjet dhe pjes\u00ebrisht i paralajm\u00ebruar nga josh\u00ebs t\u00eb m\u00ebdhenj t\u00eb s\u00eb shkuar\u00ebs, si Don Zhuani apo Kazanova, figura m\u00eb t\u00eb interesuara p\u00ebr t\u00eb koleksionuar pret\u00eb e tyre se sa n\u00eb k\u00ebrkim t\u00eb dashuris\u00eb autentike. Nj\u00eb bised\u00eb me filozofin Umberto Curi.<\/em><\/p>\n

Figura e mashkullit josh\u00ebs, i ashtuquajturi \u201cfeminist\u201d, t\u00eb kujton legjend\u00ebn e Narcisit: nj\u00eb burr\u00eb q\u00eb nuk lidhet me asnj\u00eb grua sepse \u00ebsht\u00eb i p\u00ebrq\u00ebndruar tek vetvetja. Jeni dakord?<\/strong><\/p>\n

Jo plot\u00ebsisht. Koncepti yn\u00eb p\u00ebr narcizismin buron prej interpretimit t\u00eb babait t\u00eb psikanaliz\u00ebs,\u00a0Sigmund<\/a>Freud<\/a>. N\u00eb t\u00eb v\u00ebrtet\u00eb, miti i Narcisit, n\u00eb versionin e Ovidit kishte nj\u00eb dometh\u00ebnie m\u00eb t\u00eb pasur: Narcisi pasqyrohet dhe vdes jo prej dashuris\u00eb p\u00ebr vetveten, por sepse ka par\u00eb veten, pra e ka njohur n\u00eb thell\u00ebsi. Esht\u00eb emblem\u00eb e brisht\u00ebsis\u00eb s\u00eb gjendjes njer\u00ebzore.<\/p>\n

Por nj\u00eb don zhuan a nuk \u00ebsht\u00eb edhe i till\u00eb? K\u00ebrkimi i vazhduesh\u00ebm p\u00ebr gra nuk pasqyron n\u00eb fund t\u00eb fundit frik\u00ebn e tij p\u00ebr t\u00eb par\u00eb brenda vetvetes dhe q\u00eb t\u00eb tjer\u00ebt t\u00eb shohin brenda tij? Jo m\u00eb kot Don Zhuani pasqyrohet gjithmon\u00eb me nj\u00eb mask\u00eb\u2026<\/strong><\/p>\n

Pik\u00ebrisht kjo na b\u00ebn t\u00eb kuptojm\u00eb q\u00eb Don Zhuani nuk \u00ebsht\u00eb thjesht\u00eb nj\u00eb josh\u00ebs. Josh\u00ebsi i v\u00ebrtet\u00eb \u00ebsht\u00eb ai q\u00eb u jep vler\u00eb cil\u00ebsive t\u00eb tij, me q\u00ebllimin q\u00eb t\u00eb t\u00ebrheq\u00eb dhe fitoj\u00eb objektin e d\u00ebshirave t\u00eb tij. Ia del m\u00eb mir\u00eb n\u00ebse nuk p\u00ebrdor maska, duke vepruar n\u00eb m\u00ebnyr\u00eb t\u00eb drejtp\u00ebrdrejt\u00eb. Nd\u00ebrsa Don Zhuani fshihet vazhdimisht pas maskave dhe sa her\u00eb q\u00eb e b\u00ebn p\u00ebrfundon q\u00eb zbulohet.<\/p>\n

E megjithat\u00eb sot, shprehja \u201cdon zhuan\u201d konsiderohet ekuivalenti i feministit, i pushtuesit t\u00eb femrave\u2026<\/strong><\/p>\n

N\u00eb versionin origjinal t\u00eb Tirso de\u00a0Molina<\/a>, Don Zhuani thot\u00eb: \u201cUn\u00eb\u00a0jam<\/a>\u00a0mashtruesi i Seviljes dhe k\u00ebnaq\u00ebsia ime m\u00eb e madhe \u00ebsht\u00eb t\u00eb mashtroj grat\u00eb\u201d. T\u2019i mashtrosh nuk do t\u00eb thot\u00eb t\u2019i b\u00ebsh p\u00ebr vete. Autori spanjoll q\u00eb na ka sjell\u00eb k\u00ebt\u00eb personazh ka qen\u00eb nj\u00eb frat, dhe komedia e tij k\u00ebrkonte t\u2019i p\u00ebrgjigjej nj\u00eb pyetjeje teologjike q\u00eb n\u00eb vitet gjasht\u00ebqind, n\u00eb kulmin e polemik\u00ebs mes katolik\u00ebve dhe protestant\u00ebve, ishte b\u00ebr\u00eb madhore: konvertimi in extremis mund t\u00eb shp\u00ebtoj\u00eb shpirtin? Faji i v\u00ebrtet\u00eb i personazhit nuk ishte pra mosp\u00ebrfillja e\u00a0gruas<\/a>, por mosp\u00ebrfillja e Zotit: Don Zhuani ishte nj\u00eb lloj Antikrishti. Kur komediografi Molier e mori personazhin e tij, m\u00eb shume se 30 vjet m\u00eb von\u00eb, i shtoi nj\u00eb tjet\u00ebr element: n\u00eb nj\u00eb sken\u00eb, Don Zhuani \u00ebsht\u00eb i gatsh\u00ebm t\u2019i jap\u00eb l\u00ebmosh\u00eb nj\u00eb lyp\u00ebsi, n\u00ebse ky \u00ebsht\u00eb i gatsh\u00ebm t\u00eb mallkoj\u00eb. K\u00ebtu figura e tij ka evoluar: \u00ebsht\u00eb b\u00ebr\u00eb nj\u00eb njeri i shthurur.<\/p>\n

Por \u201ci shthurur\u201d \u2013 \u201clibertin\u201d nuk do t\u00eb thot\u00eb i lig\u00eb, qejfli, imoral?<\/strong><\/p>\n

Nj\u00eb tjet\u00ebr ekuivok. \u201cLibertin\u201d \u00ebsht\u00eb nj\u00eb term q\u00eb n\u00eb origjin\u00eb \u00ebsht\u00eb p\u00ebrdorur p\u00ebr filozof\u00ebt q\u00eb refuzonin dogmat, kritikonin fen\u00eb dhe mbronin lirin\u00eb e k\u00ebrkimit\u00a0racional<\/a>. Libertini \u00ebsht\u00eb rebel kundrejt nj\u00eb shoq\u00ebrie hipokrite dhe konformiste. Pra, aspak i lig\u00eb dhe imoral.<\/p>\n

Ashtu si n\u00eb rastin e mitit t\u00eb Narcisit, jemi p\u00ebrball\u00eb dy termave t\u00eb tjer\u00eb q\u00eb sot kan\u00eb marr\u00eb nj\u00eb dometh\u00ebnie krejt\u00ebsisht t\u00eb ndryshme, madje ndoshta dhe t\u00eb kund\u00ebrt n\u00eb krahasim me dometh\u00ebnien e tyre fillestare: libertin dhe donzhuan. Si ka mund\u00ebsi?<\/strong><\/p>\n

P\u00ebrdorimi i pap\u00ebrshtatsh\u00ebm i termit libertin buron prej asaj q\u00eb b\u00ebn\u00eb kritikuesit e tij, p\u00ebr t\u00eb cil\u00ebt rebelimi ndaj moralit t\u00eb ngurt\u00eb borgjez t\u00eb b\u00ebnte t\u00eb ishe i lig\u00eb dhe i shthurur. M\u00eb e v\u00ebshtir\u00eb t\u00eb shpjegohet p\u00ebrkeq\u00ebsimi i figur\u00ebs s\u00eb don zhuanit. Ndoshta ka ndodhur kur, n\u00eb mesin e viteve tet\u00ebqind, n\u00eb mjek\u00ebsi u identifikua si \u201csindroma e Don Zhuanit\u201d, q\u00eb ishte praktikisht k\u00ebrkimi i vazhduesh\u00ebm p\u00ebr nj\u00eb partner. Ose ndoshta sepse personazhit t\u00eb Don Zhuanit i \u00ebsht\u00eb mbivendosur figura reale dhe jo letrare, e Xhakomo Kazanov\u00ebs.<\/p>\n

Kazanova ishte nj\u00eb josh\u00ebs i v\u00ebrtet\u00eb?<\/strong><\/p>\n

Ai po: ishte nj\u00eb koleksionist erotik, i shtyr\u00eb nga d\u00ebshira p\u00ebr t\u00eb pasuruar list\u00ebn e grave q\u00eb kish b\u00ebr\u00eb p\u00ebr vete, edhe sepse objektivi i tij ishte q\u00eb t\u00eb shkruante, pra t\u00eb rr\u00ebfente aventurat e tij. Por m\u00ebnyra e tij e t\u00eb joshurit nuk kishte asgj\u00eb false: p\u00ebrkundrazi, Kazanova ishte bind\u00ebs pik\u00ebrisht sepse para grave shfaqej ai q\u00eb ishte, pa veshur maska. T\u00eb kujton n\u00eb disa drejtime personazhin e Xhejms Bondit, burri q\u00eb i b\u00ebn p\u00ebr vete grat\u00eb pa b\u00ebr\u00eb sikur, dhe pa u fshehur. I mjafton t\u00eb prezantohet: \u201cMua m\u00eb quajn\u00eb Bond. Xhejms Bond\u201d.<\/p>\n

Nuk mendoni se Xhejms Bond, n\u00eb versionet e fundit kinematografik\u00eb, \u00ebsht\u00eb ezauruar duke u shnd\u00ebrruar n\u00eb parodi t\u00eb vetvetes? Nuk josh m\u00eb\u2026<\/strong><\/p>\n

Mitet e sot\u00ebm, praktikisht sh\u00ebrbejn\u00eb m\u00eb shum\u00eb p\u00ebr t\u00eb sugjeruar nj\u00eb stil p\u00ebr t\u2019u kopjuar, nj\u00eb model me t\u00eb cilin t\u00eb pajtohemi. Nuk kan\u00eb thell\u00ebsin\u00eb dhe kompleksitetin e josh\u00ebsve t\u00eb m\u00ebdhenj t\u00eb t\u00eb kaluar\u00ebs. Don Zhuani, pavar\u00ebsisht historis\u00eb s\u00eb dob\u00ebt (mjafton t\u00eb mendosh q\u00eb nj\u00eb nga protagonist\u00ebt \u00ebsht\u00eb nj\u00eb statuj\u00eb q\u00eb flet\u2026) ka zgjatur me shekuj, duke p\u00ebsuar metamorfoza t\u00eb vazhdueshme. N\u00eb t\u00eb kund\u00ebrt, modelet bashk\u00ebkohor\u00eb t\u00eb joshjes \u2013 p\u00ebr shembull ata q\u00eb jan\u00eb p\u00ebrshtatur nga reklamat \u2013 n\u00eb momentin kur ideohen e kan\u00eb tashm\u00eb nj\u00eb dat\u00eb skadimi. Preferohen personazhe m\u00eb t\u00eb rrafsht\u00eb, t\u00eb p\u00ebrshtatur p\u00ebr konsum t\u00eb menj\u00ebhersh\u00ebm.<\/p>\n

Praktikisht sot joshja duket se ka kaluar nga fusha e sfid\u00ebs mes gjinive, n\u00eb kontekste t\u00eb tjer\u00eb, si publiciteti dhe politika. Si ka ndodhur ky ndryshim?<\/strong><\/p>\n

N\u00eb vetvete, koncepti i joshjes \u00ebsht\u00eb nj\u00eb koncept \u201cluftarak\u201d, q\u00eb p\u00ebrfshin edhe p\u00ebrdorimin e dhun\u00ebs. N\u00eb latinisht, se-ducere do t\u00eb thot\u00eb \u201ct\u00eb marr\u00ebsh me vete\u201d, me n\u00ebntekstin q\u00eb b\u00ebhet fjal\u00eb p\u00ebr di\u00e7ka q\u00eb ndodh kund\u00ebr vullnetit, ose n\u00eb d\u00ebm t\u00eb atij q\u00eb detyrohet \u201ct\u00eb merret me vete\u201d. Pra nuk t\u00eb habit q\u00eb joshja \u00ebsht\u00eb p\u00ebrshtatur si arm\u00eb pushtimi nga politika-spektakli apo nga publiciteti. Nuk duhet harruar q\u00eb, si\u00e7 thoshte gjenerali prusian Carl von Clausevitz, \u201clufta \u00ebsht\u00eb vet\u00ebm vazhdimi i politik\u00ebs, por me mjete t\u00eb tjer\u00eb\u201d. Dhe publiciteti nuk \u00ebsht\u00eb aspak nj\u00eb sfer\u00eb paq\u00ebsore, por nj\u00eb fush\u00eb ku preja \u00ebsht\u00eb konsumatori. N\u00eb fund t\u00eb fundit, populli q\u00eb lejon t\u00eb joshet \u2013 nga politikani apo reklamuesi \u2013 \u00ebsht\u00eb i ngjash\u00ebm me nj\u00eb mas\u00eb t\u00eb paarmatosur, pa instrumenta mbrojt\u00ebs ndaj ofensiv\u00ebs q\u00eb po p\u00ebson. Nd\u00ebrkoh\u00eb q\u00eb sot \u2013 fatmir\u00ebsisht \u2013 \u00ebsht\u00eb e v\u00ebshtir\u00eb t\u00eb mendosh q\u00eb nj\u00eb grua e lir\u00eb dhe e vet\u00ebdijshme, si\u00e7 \u00ebsht\u00eb n\u00eb t\u00eb v\u00ebrtet\u00eb gruaja moderne, mund t\u00eb korrespondoj\u00eb me modelin e viktim\u00ebs s\u00eb pambrojtur.<\/p>\n

Ndoshta fakti q\u00eb \u201cdonzhuani\u201d dhe \u201ckazanova\u201d konsiderohen sot sinonim\u00eb duhet t\u00eb na shkaktoj\u00eb alarm. Duket se k\u00ebrkohet q\u00eb t\u00eb harrohet ana shum\u00ebplan\u00ebshe e joshjes, gjithmon\u00eb n\u00eb balanc\u00ebn mes t\u00ebrheqjes dhe mashtrimit\u2026<\/strong><\/p>\n

Sot m\u00eb shum\u00eb se kurr\u00eb, me afirmimin e dominimit t\u00eb teknologjis\u00eb, ekziston tendenca p\u00ebr ta b\u00ebr\u00eb gjith\u00e7ka t\u00eb pranueshme dhe t\u00eb kuptueshme, edhe kur nuk \u00ebsht\u00eb aspak. K\u00ebshtu, konceptet varf\u00ebrohen dhe thjesht\u00ebsohen. Ve\u00e7 k\u00ebsaj, thjesht\u00ebsimi bashk\u00eb me pretendimin p\u00ebr t\u00eb ofruar siguri dhe eleminuar \u00e7do lloj dyshimi, jan\u00eb strategji josh\u00ebse q\u00eb n\u00eb koh\u00ebt tona jan\u00eb shum\u00eb n\u00eb mod\u00eb (mbi t\u00eb gjitha n\u00eb politik\u00eb) dhe prej t\u00eb cilave duhet t\u00eb m\u00ebsojm\u00eb t\u00eb mbrohemi.<\/p>\n

Ndoshta do t\u00eb vlente pena e Oskar Uajld, q\u00eb i ftonte njer\u00ebzit t\u00eb mos besonin tek sigurit\u00eb. Aforizmat e tij, q\u00eb citohen shum\u00eb edhe sot, bazohen n\u00eb fakt mbi kontradikta: \u201cDuhet t\u00eb jemi sip\u00ebrfaq\u00ebsore q\u00eb t\u00eb mos kujdesemi p\u00ebr dukjen\u201d, \u201cI rezistoj gjith\u00e7kaje, p\u00ebrve\u00e7 tundimeve\u201d, \u201cGj\u00ebrat m\u00eb t\u00eb k\u00ebqia b\u00ebhen me q\u00ebllimet m\u00eb t\u00eb mir\u00eb\u201d\u2026<\/strong><\/p>\n

Uajld, n\u00eb fundin e Tet\u00ebqind\u00ebs ishte d\u00ebshmitar i kalimit nga kriza e aristokracis\u00eb angleze, tek afirmimi i borgjezis\u00eb. Kjo e fundit ishte nj\u00eb forc\u00eb e jasht\u00ebzakonshme rinovimi, por kishte edhe nj\u00eb frenim t\u00eb fort\u00eb t\u00eb llojit moralist. Uajld ishte ndoshta d\u00ebshmitari kryesor i k\u00ebtij momenti tranzicioni dhe e rr\u00ebfeu jo vet\u00ebm me vepr\u00ebn e tij, por edhe me jet\u00ebn e tij. Dhe na p\u00eblqen edhe sot, pik\u00ebrisht sepse na kujton se sa shum\u00eb realiteti i shp\u00ebtn \u00e7do lloj tentative p\u00ebr thjesht\u00ebsim.<\/p>\n

Si konkluzion: a mund t\u00eb themi se rizbulimi i josh\u00ebsve t\u00eb m\u00ebdhenj t\u00eb shekujve t\u00eb kaluar, si Don Zhuani, Kazanova, apo Oskar Uajld mund t\u00eb na ndihmoj\u00eb p\u00ebr t\u00eb kuptuar se \u00e7far\u00eb jemi sot?<\/strong><\/p>\n

Rileximi i mitit t\u00eb Don Zhuanit, n\u00eb t\u00eb gjith\u00eb transformimet e tij nga gjasht\u00ebqinda e deri m\u00eb sot, na lejon t\u00eb kuptojm\u00eb se si ka evoluar burri bashk\u00ebkohor. Kazanova, n\u00eb Kujtimet e tij, na lejon t\u00eb kuptojm\u00eb sekretet e artit t\u00eb joshjes, q\u00eb sot ka hyr\u00eb n\u00eb sektor\u00eb t\u00eb ndrysh\u00ebm nga ai erotik. Nd\u00ebrkoh\u00eb q\u00eb nj\u00eb personazh si Oskar Uajld, me analiz\u00ebn e tij inteligjente t\u00eb ambivalenc\u00ebs njer\u00ebzore, mund t\u00eb na ndihmoj\u00eb p\u00ebr t\u2019u orientuar n\u00eb nj\u00eb realitet kompleks dhe t\u00eb ngurt\u00eb si ai i sotmi.<\/p>\n","protected":false},"excerpt":{"rendered":"

Egocentrik dhe pak i prirur p\u00ebr marr\u00ebdh\u00ebnie t\u00eb q\u00ebndrueshme. Esht\u00eb burri i koh\u00ebve t\u00eb sotme, i p\u00ebrshtatur n\u00eb nj\u00eb epok\u00eb n\u00eb t\u00eb cil\u00ebn joshja vepron edhe n\u00eb politik\u00eb dhe n\u00eb publicitet<\/p>\n","protected":false},"author":1,"featured_media":4671,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[5],"tags":[],"class_list":["post-4672","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-letersi"],"_links":{"self":[{"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/posts\/4672","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=4672"}],"version-history":[{"count":1,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/posts\/4672\/revisions"}],"predecessor-version":[{"id":4673,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/posts\/4672\/revisions\/4673"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/media\/4671"}],"wp:attachment":[{"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=4672"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=4672"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=4672"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}