Per\u00ebndit\u00eb e kishin d\u00ebnuar Sizifin t\u00eb ngjis\u00eb papushim nj\u00eb shk\u00ebmb n\u00eb maj\u00eb t\u00eb nj\u00eb mali, nga\u00a0 ku guri rrokullisej vetvetiu. Ato kishin gjykuar me t\u00eb drejt\u00eb se nuk ka nd\u00ebshkim m\u00eb t\u00eb tmerrsh\u00ebm se puna e padobishme dhe e pashpres\u00eb.<\/p>\n
Po t\u2019i besojm\u00eb Homerit, Sizifi \u00ebsht\u00eb njeriu m\u00eb i ditur dhe m\u00eb i kujdesshmi midis t\u00eb vdekshm\u00ebve. Megjithat\u00eb, sipas nj\u00eb tradite tjet\u00ebr, ai t\u00ebrhiqej nga zanati i cubit. Nuk m\u00eb duket se ka kontradikt\u00eb. Opinionet jan\u00eb t\u00eb ndryshme p\u00ebr shkaqet p\u00ebrse u d\u00ebnua t\u00eb b\u00ebnte n\u00eb ferr pun\u00eb t\u00eb padobishme. Para se gjithash, e qortojn\u00eb p\u00ebr mendjeleht\u00ebsi n\u00eb sjelljet me per\u00ebndit\u00eb. Nuk i ruajti sekretet e tyre. Egina, vajza e Azopit, u rr\u00ebmbye nga Jupiteri. I ati u befasua nga kjo zhdukje dhe u ankua te Sizifi. Ky i fundit, q\u00eb kishte dijeni p\u00ebr rr\u00ebmbimin, i premtoi Azopit t\u2019i tregonte me kusnt q\u00eb ky t\u2019i jepte uj\u00eb k\u00ebshtjell\u00ebs s\u00eb Korintit. Midis rrufeve qiellore dhe bekimit t\u00eb ujit, ai zgjodhi t\u00eb dytin. P\u00ebr d\u00ebnim u d\u00ebrgua n\u00eb ferr. Homeri na tregon gjithashtu se Sizifi kishte lidhur me zinxhir\u00eb Vdekjen. Plutoni nuk mund ta duronte k\u00ebt\u00eb pamje t\u00eb shkret\u00eb e t\u00eb heshtur t\u00eb mbret\u00ebris\u00eb s\u00eb vet. Ai d\u00ebgroi per\u00ebndin\u00eb e luft\u00ebs q\u00eb t\u00eb \u00e7lironte vdekjen nga duart e ngadh\u00ebnjimtarit.<\/p>\n
Tregojn\u00eb, gjithashtu, se Sizifit, n\u00eb prag t\u00eb vdekjes, i hipi n\u00eb kok\u00eb t\u00eb vinte n\u00eb prov\u00eb dashurin\u00eb e gruas s\u00eb vet. E urdh\u00ebroi t\u2019ia hidhte trupin e tij t\u00eb l\u00ebn\u00eb pa varr n\u00eb mes t\u00eb sheshit t\u00eb qytetit. P\u00ebr k\u00ebt\u00eb e \u00e7uan n\u00eb ferr. Dhe atje, i zem\u00ebruar nga bindja, aq e kund\u00ebrt me dashurin\u00eb njer\u00ebzore t\u00eb s\u00eb shoqes, i mori leje Plutonit t\u00eb kthehej n\u00eb tok\u00eb p\u00ebr t\u00eb nd\u00ebshkuar t\u00eb shoqen. Por kur erdhi p\u00ebrs\u00ebri mbi tok\u00eb, kur shijoi ujin e diellin, gur\u00ebt e nxeht\u00eb e detin, nuk deshi t\u00eb kthehej prap\u00eb n\u00eb err\u00ebsir\u00ebn e sk\u00ebterr\u00ebs. Thirrjet, zem\u00ebrimet e paralajm\u00ebrimet ran\u00eb n\u00eb vesh t\u00eb shurdh\u00ebr. Edhe p\u00ebr shum\u00eb vite, ai jetoi n\u00eb harkun e gjirit, pran\u00eb detit t\u00eb shk\u00eblqyer dhe buz\u00ebqeshjeve t\u00eb tok\u00ebs. U desh nj\u00eb vendim i per\u00ebndive. M\u00ebrkuri erdhi dhe e kapi p\u00ebr zverku t\u00eb pabindurin dhe duke e shk\u00ebputur nga g\u00ebzimet e tij, e \u00e7oi me forc\u00eb n\u00eb ferr ku e priste shk\u00ebmbi i tij .<\/p>\n
Kuptohet se Sizifi \u00ebsht\u00eb heroi absurd. Ai \u00ebsht\u00eb i till\u00eb si p\u00ebr pasionet, ashtu dhe p\u00ebr vuajtjet e tij. P\u00ebr\u00e7mimi p\u00ebr per\u00ebndit\u00eb, urrrejtja e vdekjes dhe pasioni p\u00ebr jet\u00ebn b\u00ebn\u00eb q\u00eb t\u00eb vuaj\u00eb nj\u00eb d\u00ebnim t\u00eb papar\u00eb ku e gjith\u00eb q\u00ebnia p\u00ebrpiqet t\u00eb mos p\u00ebrfundoj\u00eb asgj\u00eb. Ky \u00ebsht\u00eb \u00e7mimi q\u00eb duhet paguar p\u00ebr pasionet e k\u00ebsaj bote. Asgj\u00eb nuk na thuhet p\u00ebr Sizifin n\u00eb ferr. Mitet jan\u00eb b\u00ebr\u00eb p\u00ebr t\u00eb ndezur imagjinat\u00ebn. N\u00eb mitin e sip\u00ebrp\u00ebrmendur shohim vet\u00ebm p\u00ebrpjekjet e trupit t\u00eb tendosur p\u00ebr t\u00eb ngritur nj\u00eb gur t\u00eb madh, p\u00ebr ta rrokullisur dhe p\u00ebr t\u2019ju ngjitur pambarim nj\u00eb t\u00eb p\u00ebrpjete, dallojm\u00eb fytyr\u00ebn e ngerdheshur, fagen e mb\u00ebshtetur te guri, nj\u00eb shpatull n\u00ebn gurin me balt\u00eb rr\u00ebshqit\u00ebse, nj\u00eb k\u00ebmb\u00eb q\u00eb e mban, dy duar q\u00eb e mb\u00ebrthejn\u00eb, sigurin\u00eb plot\u00ebsisht njer\u00ebzore t\u00eb dy duarve t\u00eb b\u00ebra plot balt\u00eb. N\u00eb mbarim t\u00eb k\u00ebsaj p\u00ebrpjekjeje t\u00eb gjat\u00eb, t\u00eb kufizuar nga hap\u00ebsira pa qiell dhe koha pa thell\u00ebsi, q\u00ebllimi arrihet. At\u00ebher\u00eb Sizifi shikon gurin q\u00eb n\u00eb pak sekonda rrokulliset drejt bot\u00ebs s\u00eb poshtme, nga ku duhet t\u00eb ngrihet p\u00ebrs\u00ebri p\u00ebr n\u00eb maj\u00eb. Ai zbret n\u00eb fush\u00eb.<\/p>\n
Pik\u00ebrisht gjat\u00eb kthimit, gjat\u00eb k\u00ebsaj pauze, Sizifi m\u00eb intereson. Nj\u00eb fytyr\u00eb q\u00eb lodhet aq af\u00ebr gur\u00ebve \u00ebsht\u00eb b\u00ebr\u00eb tashm\u00eb gur vet\u00eb! E shoh k\u00ebt\u00eb njeri duke zbritur me hap t\u00eb r\u00ebnd\u00eb e t\u00eb nj\u00ebjt\u00eb drejt vuajtjes pa fund. Kjo or\u00eb q\u00eb \u00ebsht\u00eb si nj\u00eb frym\u00ebmarrje dhe q\u00eb p\u00ebrs\u00ebritet po me aq siguri sa edhe fatkeq\u00ebsia e tij, \u00ebsht\u00eb ora e nd\u00ebrgjegjes. N\u00eb \u00e7donj\u00ebrin nga k\u00ebto \u00e7aste, kur ai zbret nga maja dhe zhytet n\u00eb strofkat e per\u00ebndive, ai q\u00ebndron mbi fatin e vet. Esht\u00eb m\u00eb i fort\u00eb se shk\u00ebmbi i tij.<\/p>\n
N\u00ebse ky mit \u00ebsht\u00eb tragjik, kjo ndodh ngaq\u00eb heroi i tij \u00ebsht\u00eb i nd\u00ebrgjegjsh\u00ebm. N\u00eb t\u00eb v\u00ebrtet\u00eb, \u00e7far\u00eb vlere do t\u00eb kishte vuajtja e tij, n\u00eb qoft\u00eb se \u00e7do hap do t\u00eb ushqente shpres\u00ebn p\u00ebr t\u2019ia dal\u00eb mban\u00eb? Pun\u00ebtori i sot\u00ebm punon gjith\u00eb jet\u00ebn n\u00eb t\u00eb nj\u00ebjtin vend pune dhe fati i tij nuk \u00ebsht\u00eb m\u00eb pak absurd. Por ai nuk \u00ebsht\u00eb tragjik, p\u00ebrve\u00e7 rasteve kur b\u00ebhet i nd\u00ebrgjegjsh\u00ebm. Sizifi, proletari i per\u00ebndive, i pafuqish\u00ebm dhe i revoltuar e njeh gjith\u00eb shtrirjen e gjendjes s\u00eb vet t\u00eb mjeruar: gjat\u00eb zbritjes ai mendon p\u00ebr t\u00eb. Qart\u00ebsia, e cila duhet t\u2019i shkaktonte vuajtje, realizon, n\u00eb t\u00eb nj\u00ebjt\u00ebn koh\u00eb, fitoren e tij. Nuk ka fat q\u00eb t\u00eb mos p\u00ebrballohet me an\u00eb t\u00eb p\u00ebr\u00e7mimit.<\/p>\n
K\u00ebshtu, n\u00ebse disa dit\u00eb zbritja b\u00ebhet me dhembje, ajo mund t\u00eb b\u00ebhet gjithashtu me g\u00ebzim. Kjo fjal\u00eb nuk \u00ebsht\u00eb e tep\u00ebrt. E p\u00ebrfytyroj ende Sizifin duke u kthyer te shk\u00ebmbi, dhe dhembja \u00ebsht\u00eb n\u00eb fillim. Kur pamjet e tok\u00ebs nguliten fort n\u00eb kujtes\u00eb, kur thirrja p\u00ebr lumturi b\u00ebhet shum\u00eb e r\u00ebnd\u00eb, ndodh q\u00eb trishtimi shfaqet n\u00eb zemr\u00ebn e njeriut: ky \u00ebsht\u00eb ngadh\u00ebnjimi i shk\u00ebmbit, \u00ebsht\u00eb vet\u00eb shk\u00ebmbi.. Kjo fatkeq\u00ebsi e pamas\u00eb \u00ebsht\u00eb tep\u00ebr e r\u00ebnd\u00eb p\u00ebr tu p\u00ebrballuar. K\u00ebto jan\u00eb net\u00ebt tona t\u00eb: Getsemanit. Por t\u00eb v\u00ebrtetat shtyp\u00ebse asgj\u00ebsohen kur b\u00ebhen t\u00eb njohura. K\u00ebshtu, Edipi i bindet n\u00eb fillim fatit pa e ditur. Nga \u00e7asti kur m\u00ebson t\u00eb v\u00ebrtet\u00ebn, fillon tragjedia e tij. Por n\u00eb t\u00eb nj\u00ebjt\u00ebn koh\u00eb, i verb\u00ebr dhe i d\u00ebshp\u00ebruar, ai zbulon se e vetmja lidhje e tij me bot\u00ebn \u00ebsht\u00eb dora e njom\u00eb e nj\u00eb vajze t\u00eb re. At\u00ebher\u00eb nj\u00eb e folur e pamas\u00eb osh\u00ebtin: \u201cPavar\u00ebsisht nga v\u00ebshtir\u00ebsit\u00eb e m\u00ebdha, mosha ime e thyer dhe madh\u00ebshtia e shpirtit tim m\u00eb b\u00ebjn\u00eb t\u00eb mendoj se gjith\u00e7ka \u00ebsht\u00eb mir\u00eb\u201d. Edipi i Sofokliut, ashtu si Kirilovi i Dostojevskit, na japin formul\u00ebn e ngadh\u00ebnjimit absurd. Urt\u00ebsia e lasht\u00eb takohet me heroizmin modern.<\/p>\n
Nuk e zbulon dot absurdin pa ngasjen p\u00ebr t\u00eb shkruar ndonj\u00eb doracak p\u00ebr lumturin\u00eb. \u201cEj! Pse n\u00eb rrug\u00eb kaq t\u00eb ngushta. ..? Por ka vet\u00ebm nj\u00eb bot\u00eb. Lumturia dhe absurdi jan\u00eb dy f\u00ebmij\u00eb t\u00eb s\u00eb nj\u00ebjt\u00ebs bot\u00eb. Jan\u00eb t\u00eb pandash\u00ebm. Do t\u00eb ishte gabim t\u00eb thoje se lumturia lind detyrimisht nga zbulimi i absurdit. Mund t\u00eb ndodh\u00eb q\u00eb ndjenja e absurdit t\u00eb lind\u00eb nga lumturia. \u2026Un\u00eb mendoj se gjith\u00e7ka \u00ebsht\u00eb mir\u00eb\u201d, thot\u00eb Edipi, dhe kjo fjal\u00eb \u00ebsht\u00eb e shenjt\u00eb. Ajo osh\u00ebtin n\u00eb gjith\u00ebsin\u00eb e eg\u00ebrsuar e t\u00eb kufizuar t\u00eb njeriut. Ajo na m\u00ebson se jo gjith\u00e7ka \u00ebsht\u00eb shteruar. Ajo d\u00ebbon nga kjo bot\u00eb nj\u00eb per\u00ebndi q\u00eb kishte hyr\u00eb aty me pak\u00ebnaq\u00ebsin\u00eb dhe shijen e dhembjeve t\u00eb panevojshme. Ajo e shnd\u00ebrron fatin n\u00eb \u00e7\u00ebshtje njer\u00ebzore q\u00eb duhet t\u00eb rregullohet midis njer\u00ebzve.<\/p>\n
Aty q\u00ebndron i gjith\u00eb g\u00ebzimi i heshtur i Sizifit. Fati i vet i p\u00ebrket atij. Shk\u00ebmbi \u00ebsht\u00eb pron\u00eb e tij. Po ashtu, njeriu absurd kur k\u00ebqyr vuajtjen e vet, b\u00ebn t\u00eb heshtin t\u00eb gjith\u00eb idol\u00ebt. N\u00eb gjith\u00ebsin\u00eb ku papritur \u00ebsht\u00eb vendosur heshtja, d\u00ebgjohen mij\u00ebra z\u00ebra t\u00eb mrekulluar t\u00eb tok\u00ebs, thirrjet e pavet\u00ebdijshme e sekrete, grishjet nga t\u00eb gjitha fytyrat jan\u00eb faqja tjet\u00ebr dhe \u00e7mimi i fitores. Nuk ka diell pa hije, prandaj duhet njohur nata. Njeriu absurd thot\u00eb \u201cpo\u201d, dhe p\u00ebrpjekja e tij nuk rresht kurr\u00eb. N\u00eb qoft\u00eb se ekziston nj\u00eb fat vetiak, nuk mund t\u00eb ket\u00eb fat t\u00eb lart\u00eb ose, t\u00eb pakt\u00ebn, ekziston vet\u00ebm nj\u00eb fat, p\u00ebr t\u00eb cilin mendohet q\u00eb \u00ebsht\u00eb fatal dhe i p\u00ebr\u00e7muar. P\u00ebr \u00e7far\u00eb mbetet, ai e di veten zot t\u00eb dit\u00ebve t\u00eb tija. N\u00eb k\u00ebt\u00eb \u00e7ast t\u00eb v\u00ebshtir\u00eb kur njeriu kthen syt\u00eb nga jeta e vet,. Sizifi duke shkuar drejt shk\u00ebmbit, sodit k\u00ebt\u00eb rrjedh\u00eb veprimesh pa lidhje q\u00eb b\u00ebhet fati i tij, i krijuar prej tij, i unifikuar n\u00ebn v\u00ebshtrimin e kujtes\u00ebs s\u00eb tij dhe s\u00eb shpejti i vulosur me vdekjen e tij. P\u00ebr rrjedhoj\u00eb, i bindur p\u00ebr origjin\u00ebn krejt\u00ebsisht njer\u00ebzore t\u00eb gjith\u00e7kaje q\u00eb \u00ebsht\u00eb njer\u00ebzore, i verb\u00ebr q\u00eb d\u00ebshiron t\u00eb shoh\u00eb dhe q\u00eb e di se nata nuk ka fund, ai \u00ebsht\u00eb gjithmon\u00eb n\u00eb udh\u00eb. Shk\u00ebmbi vazhdon t\u00eb rrokulliset.<\/p>\n
Po e l\u00eb Sizifin n\u00eb k\u00ebmb\u00ebt e malit! Gjithmon\u00eb takojm\u00eb barr\u00ebn e tij. Por Sizifi na k\u00ebshillon nj\u00eb besnik\u00ebri t\u00eb lart\u00eb, e cila mohon per\u00ebndit\u00eb dhe ngre shk\u00ebmbenjt\u00eb. Edhe ai mendon se gjith\u00e7ka \u00ebsht\u00eb mir\u00eb. Kjo gjith\u00ebsi, k\u00ebtej e tutje pa zot\u00ebri, nuk i duket as shterp\u00eb e as boshe. \u00c7do kokrriz\u00eb e k\u00ebtij guri, \u00e7do ndri\u00e7im mineral i k\u00ebtij mali t\u00eb zhytur n\u00eb terr formojn\u00eb n\u00eb vetvete nj\u00eb bot\u00eb. Vet\u00eb lufta drejt majave mjafton p\u00ebr t\u00eb mbushur zemr\u00ebn e njeriut. Duhet ta p\u00ebrfytyrojm\u00eb Sizifin t\u00eb lumtur.<\/p>\n
Marr\u00eb nga\u00a0<\/strong>Miti i Sizifit \u2013 Albert Camus<\/strong> Per\u00ebndit\u00eb e kishin d\u00ebnuar Sizifin t\u00eb ngjis\u00eb papushim nj\u00eb shk\u00ebmb n\u00eb maj\u00eb t\u00eb nj\u00eb mali, nga\u00a0 ku guri rrokullisej vetvetiu. Ato kishin gjykuar me t\u00eb drejt\u00eb se nuk ka nd\u00ebshkim m\u00eb t\u00eb tmerrsh\u00ebm se puna e padobishme dhe e pashpres\u00eb.<\/p>\n","protected":false},"author":1,"featured_media":4704,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-4703","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-intervista"],"_links":{"self":[{"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/posts\/4703","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=4703"}],"version-history":[{"count":2,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/posts\/4703\/revisions"}],"predecessor-version":[{"id":4706,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/posts\/4703\/revisions\/4706"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/media\/4704"}],"wp:attachment":[{"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=4703"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=4703"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=4703"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\nP\u00ebrktheu Petrit Sinani<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"