Ilir Muharremi<\/p>\n
Filloj t\u00eb mendoj p\u00ebr veten, p\u00ebr at\u00eb q\u00eb fshihet prapa mendimeve, ato q\u00eb as vet\u00eb nuk mund t\u2019i kap t\u00eb gjitha, vet\u00ebm t\u00eb shteroj supozimet sepse m\u00eb leht\u00eb vazhdoj duke shpresuar p\u00ebr nj\u00eb arritje q\u00eb \u00ebsht\u00eb e ngulitur thell\u00eb tek un\u00eb. Mjafton, t\u00eb mendoj, pastaj t\u00eb vazhdoj, e ku t\u00eb shkoj, nuk ka shum\u00eb r\u00ebnd\u00ebsi, sepse n\u00ebse nuk rishfaqet ashtu nga mendimet, at\u00ebher\u00eb zhg\u00ebnjehem. Kjo \u00ebsht\u00eb nisma nga vetja. Por, kjo sikur ka kuptim n\u00eb t\u00eb ekzistuarit te supozimi, realja sikur klith\u00eb ndryshe, n\u00eb ndodhin\u00eb, n\u00eb momentin, aty reket r\u00ebnd\u00ebsia. Mjafton q\u00eb un\u00eb t\u00eb shkul vesh\u00ebt, t\u00eb mjel mendjen, t\u00eb ndrydh trupin, ta zhvilloj ecjen, shpesh her\u00eb edhe vrapimin, duke kalamend koh\u00ebn, at\u00eb q\u00eb v\u00ebrtet sikur ta mundja ta vras, do ta vras me duart e mija. E arsyetoj, p\u00ebrse m\u00eb mban\u00eb peng t\u00eb hapave, t\u00eb jet\u00ebs, t\u00eb gjurm\u00ebve, t\u00eb nj\u00eb gradacioni ritmik jet\u00ebsor, t\u00eb cilit nuk i p\u00ebrkas fare, por aksidentalisht frymoj\u00eb, edhe pse nuk dua, v\u00ebrtet nuk dua, \u00e7far\u00eb t\u00eb b\u00ebj\u00eb kur m\u00eb duhet k\u00ebshtu t\u00eb vazhdoj, me k\u00ebt\u00eb bindje, k\u00ebt\u00eb arroganc\u00eb t\u00eb koh\u00ebs, t\u00eb jet\u00ebs s\u00eb posht\u00ebr e cila m\u00eb zgjodhi, andaj but\u00ebsisht duhet udh\u00ebtuar me koh\u00ebn.<\/p>\n
Sikur t\u00eb mos isha, sikur t\u00eb mos mendohesha ndonj\u00ebher\u00eb, a do t\u00eb flas, a do t\u00eb mendojn\u00eb prind\u00ebrit p\u00ebr mua, a do jem n\u00eb k\u00ebt\u00eb shoq\u00ebri i p\u00ebrshtatur, i huaj, larg k\u00ebsaj. Ndoshta m\u00eb mir\u00eb k\u00ebshtu ku jam, m\u00eb mir\u00eb sepse jam, shoh\u00eb ngjyrat, nuhas aromat, d\u00ebgjoj fjalit\u00eb, ndjej epshet, nuk e dij\u00eb p\u00ebrse jetoj, vet\u00ebm radhit\u00eb momentet t\u00eb cilat edhe vet radhiten pa mendimin tim. Le t\u00eb radhiten, e them k\u00ebshtu sepse nuk kam zgjidhje, jo ve\u00e7 un\u00eb por, askush, ngaq\u00eb nuk ateruam nga asnj\u00eb lart\u00ebsi pangjyrshme, abstrakte e dukur k\u00ebtu, nuk na takon ta mohojm\u00eb, t\u00eb p\u00ebshtyjm\u00eb mbi k\u00ebt\u00eb univers mbi t\u00eb cilin urinojm\u00eb, p\u00ebr tu mbushur s\u00ebrish. Nj\u00eb gj\u00eb v\u00ebrtet m\u00eb ri n\u00eb mendje, n\u00eb mendje sepse pak kupton mendja nga kjo; seksi, di\u00e7ka e lart\u00eb, n\u00eb distanc\u00eb m\u00eb mendjen, bot\u00eb n\u00eb veti, tring\u00ebllim\u00eb e kok\u00ebs, humbje n\u00eb nj\u00eb gjith\u00ebsi pa \u00e7el\u00ebs, vet\u00ebm n\u00ebnshtrim, shkrije mendore, dor\u00ebzim pa hile, por k\u00ebshtu \u00ebsht\u00eb, dhe bota, njeriu, kafsha….. dergjet p\u00ebr k\u00ebt\u00eb. K\u00ebnaq\u00ebsi e shkurt\u00ebr, por e vlefshme, sikur tek masturbimi, pa t\u00eb cilin nuk mund t\u00eb vazhdojm\u00eb as ne as femrat, kafsh\u00ebt e kan\u00eb me koh\u00ebn, dhe \u00ebsht\u00eb m\u00eb mir\u00eb, por si ta kuptojm\u00eb kur nuk jemi n\u00ebn l\u00ebkur\u00ebn e tyre. E t\u00ebra, kjo nxeht\u00ebsi vjen nga trupi im, nga epshi, sikur t\u00eb rishtoja k\u00ebto vargje pa mend, pa duar, direkt me epsh, mesiguri se ndryshe do ken\u00eb kuptim, dhe ky kuptim do jet\u00eb m\u00eb i thell\u00eb.\u00a0 Epshi d\u00ebshir\u00eb kimike, hormonale dhe emocionale p\u00ebr t\u00eb b\u00ebr\u00eb seks. N\u00eb argumentin shkencor procesi kompleks \u00ebsht\u00eb hormoni testosteron. Testosteroni \u00ebsht\u00eb hormoni kryesor mashkullor. Ai nxit d\u00ebshir\u00ebn p\u00ebr seks (libidos) tek burri dhe e sh\u00ebtit at\u00eb drejt orgazm\u00ebs. Fillimisht, duhet nj\u00eb fantazi seksuale q\u00eb t\u00eb zgjoj\u00eb d\u00ebshir\u00ebn p\u00ebr seks dhe t\u00eb nxit\u00eb hormonet t\u00eb shp\u00ebrthejn\u00eb. Njeriu gjat\u00eb pushtimit t\u00eb epshit k\u00ebrkon partneren q\u00eb t\u00eb arrij\u00eb egoizmin e k\u00ebnaq\u00ebsis\u00eb. Epshi \u00ebsht\u00eb egoist pa dyshim.<\/p>\n
Kjo jet\u00eb, i n\u00ebnshtrohet k\u00ebsaj k\u00ebnaq\u00ebsie t\u00eb pakuptimt\u00eb sepse nuk ka form\u00eb t\u00eb t\u00eb shpjeguarit, por ve\u00e7 t\u00eb humbjes momentalisht. A nuk \u00ebsht\u00eb absurde kjo, i shtyjm\u00eb momentet, f\u00ebrkojm\u00eb organin gjenital mashkullor n\u00eb at\u00eb fem\u00ebror, p\u00ebr ta arritur orgazm\u00ebn, p\u00ebr di\u00e7ka t\u00eb shkurt\u00ebr djersitemi, lidhemi, t\u00ebr\u00eb trupi kulmon vet\u00ebm t\u00eb arrijm\u00eb k\u00ebt\u00eb k\u00ebnaq\u00ebsi. Po sikur t\u00eb zgjat\u00eb kjo n\u00eb p\u00ebrjet\u00ebsi, mesiguri se vdekja ndan k\u00ebt\u00eb lumturi epshore, seksuale t\u00eb f\u00ebrkimit. T\u00eb gjith\u00eb e duan dhe zgjohen n\u00eb m\u00ebngjes, punojn\u00eb p\u00ebr k\u00ebt\u00eb q\u00eb n\u00eb mbr\u00ebmje ta ken\u00eb shtratin romantik, t\u00eb skuqur nga nxeht\u00ebsia, at\u00eb t\u00eb cil\u00ebn din\u00eb ta provokojn\u00eb, dhe \u00e7far\u00eb\u00a0 n\u00eb fund, prap\u00eb ftohemi p\u00ebr tu nxehur n\u00eb ekstaz\u00eb, por do k\u00ebrkoj ta vazhdoj, nuk mundem se koha \u00ebsht\u00eb ajo q\u00eb m\u00eb detyron t\u00eb frymoj\u00eb me t\u00eb, t\u00eb ndjek ritmin e zemr\u00ebs, t\u00eb \u00e7do sekonde e cila sh\u00ebnon vazhdimin, por ndoshta edhe para miliarda vjet\u00ebsh ka sh\u00ebnuar t\u00eb nj\u00ebjtin vazhdim p\u00ebr t\u00eb m\u00eb rrjepur mua. E \u00e7ka tash, prap\u00eb kjo, zgjim, pun\u00eb, shtrat, seks, fjetje, dhe prap\u00eb e nj\u00ebjta. Absurde…. T\u00eb vazhdoj \u00e7do dit\u00eb k\u00ebshtu, dhe m\u00eb e keqja t\u00eb jem mir\u00ebnjoh\u00ebs p\u00ebrse jam dhe kam mund\u00ebsi t\u00eb vazhdoj?! Jo. Nuk dua, e kot q\u00eb e them sepse vazhdon pa dijen time, mund ta ndaloj vet\u00ebm n\u00ebse b\u00ebj\u00eb vet\u00ebvrasje dhe p\u00ebr k\u00ebt\u00eb duhet pasur guxim, jo vet\u00ebm guxim t\u00eb t\u00eb shkruarit si Albert Kamy, q\u00eb shkroi shum\u00eb p\u00ebr k\u00ebt\u00eb \u00e7\u00ebshtje dhe nuk e realizoji nga dora e tij. Por, vet\u00eb jeta morri jet\u00ebn e tij. Duhet vulosur vet\u00eb mbi jet\u00ebn dhe seksin, edhe pse n\u00eb k\u00ebt\u00eb bot\u00eb kulmojm\u00eb me seks dhe \u00e7do gj\u00eb arrin k\u00ebt\u00eb kulm kur afrohemi mbi k\u00ebt\u00eb ndjenj\u00eb, t\u00eb pasurit k\u00ebnaq\u00ebsi qoft\u00eb epshore, qoft\u00eb prind\u00ebrore, prap\u00eb asgj\u00eb. Njeriu i fort vulos vet\u00ebn e tij vet, edhe pse duhet tejkaluar nj\u00eb mosh\u00eb nga e cila asgj\u00eb nuk mund t\u00eb vulos-f\u00ebmij\u00ebria. Mosha ku arti triumfon, derisa njeriu gradualisht shk\u00ebputet nga arti dhe k\u00ebrkon p\u00ebrgjigje duke vazhduar me seksin. Nuk dua t\u00eb flas p\u00ebr shumim, sepse shumimi p\u00ebrdori k\u00ebt\u00eb k\u00ebnaq\u00ebsi p\u00ebr t\u00eb ekzistuar dhe vazhduar. Idiote , vulgare kjo, a nuk jemi instrument tallje, shfryt\u00ebzimi i gjith\u00eb k\u00ebsaj. Jemi, dhe duhet vazhduar mbi t\u00ebr\u00eb k\u00ebt\u00eb mllef jet\u00ebsor. Nuk dua t\u00eb flas p\u00ebr politik\u00eb, histori, let\u00ebrsi, art, natyr\u00eb t\u00eb gjitha i p\u00ebrkasin k\u00ebtij universi dhe m\u00eb s\u00eb shumti njeriut i cili p\u00ebrpiqet t\u2019i kuptoj t\u00eb gjitha, madje m\u00eb s\u00eb paku veten. N\u00eb seks dor\u00ebzohemi dhe duhet t\u00eb dor\u00ebzohemi se n\u00eb momentin e arritjes m\u00eb s\u00eb paku i p\u00ebrket mendjes, derisa t\u00ebr\u00eb trupi funksionon. Loj\u00eb e kot\u00eb e t\u00eb shpresuarit n\u00eb nj\u00eb p\u00ebrjet\u00ebsi ekstaze derisa vdekja si hije murmurit\u00eb vrullsh\u00ebm mbi ne.<\/p>\n
Por, kujt i k\u00ebrcet p\u00ebr vdekjen, kur n\u00eb momente seksi kulmon, ndjehet perandor, pushtues i afshit, por, \u00e7far\u00eb humb\u00ebs i vet\u00ebs, dhe kjo humbje \u00ebsht\u00eb humbja m\u00eb e k\u00ebnaqshme n\u00eb jet\u00eb. Bota, njeriu, kafsha, shpez\u00ebt, natyra… jetojn\u00eb p\u00ebr k\u00ebt\u00eb k\u00ebnaq\u00ebsi, e cila i shtyn m\u00eb tutje, dhe shpesh radhitet si m\u00eb e r\u00ebnd\u00ebsishmja. \u00cbsht\u00eb , nga k\u00ebnaq\u00ebsia e madhe \u00ebsht\u00eb e shkurt\u00ebr, arrin t\u00eb gjitha t\u2019i b\u00ebj\u00eb p\u00ebr vete. K\u00ebt\u00eb nuk duhet analizuar, por vet\u00ebm praktikuar\u00a0 sepse koha dhe jeta e do, dhe njeriu k\u00ebrkon t\u00eb vazhdoj n\u00eb p\u00ebrjet\u00ebsi kjo k\u00ebnaq\u00ebsi e mistershme e cila nuk mund t\u00eb p\u00ebrshkruhet me fjali. Kthehemi tek kafsh\u00ebt tek instinkti, sepse k\u00ebta jemi ne me nd\u00ebrgjegje, por pa nd\u00ebrgjegje p\u00ebr tu shumuar dhe k\u00ebnaqur. Kjo k\u00ebnaq\u00ebsi relaksim i vazhdimit, pa ditur p\u00ebrse vazhdojm\u00eb, mjafton t\u00eb arrihet kjo dhe t\u00eb ftohemi, prap\u00eb p\u00ebr tu mbushur. Rreth asgj\u00eb m\u00eb shum\u00eb. V\u00ebrtet idiote \u00e7do nism\u00eb k\u00ebtu….<\/p>\n
N\u00ebse hedhim nj\u00eb sy kopes\u00eb q\u00eb kullot, ajo mesiguri nuk do t\u00eb dinte kuptimin e fjal\u00ebve dje dhe sot. Po \u00e7\u2019r\u00ebnd\u00ebsi ka ta sh\u00ebnosh t\u00eb djeshmen dhe ta argumentosh t\u00eb sotmen? Kjo mbetet histori. Njeriu krenohet me k\u00ebt\u00eb. Kafsha vrapon, p\u00ebrtyp barin, pushon, prap\u00eb e rip\u00ebrtyp ushqimin dhe k\u00ebshtu nga m\u00ebngjesi e deri n\u00eb dark\u00eb. Nuk e njeh melankolin\u00eb e as mbingopjen. Nietazsche-ja si vet njeriu v\u00ebren k\u00ebt\u00eb pamje t\u00eb lodhshme, por me krenari ngaq\u00eb \u00ebsht\u00eb njeri dhe me xhelozi vrojton lumturin\u00eb e vet sepse d\u00ebshiron vet\u00ebm nj\u00eb gj\u00eb: T\u00eb b\u00ebj\u00eb jet\u00eb t\u00eb pa ngopur duke k\u00ebrkuar absoluten, t\u00eb mos ndjej dhembje p\u00ebr k\u00ebto q\u00eb nuk i arrin, ngaq\u00eb i d\u00ebshiron jo ashtu si kafsha. Nietzsche-ja merr shembullin e njeriut q\u00eb pyet kafsh\u00ebn: \u201cPse nuk m\u00eb thua asgj\u00eb p\u00ebr lumturin\u00eb t\u00ebnde, por vet\u00ebm m\u00eb shikon?\u201d. Kafsha po t\u00eb mundte do t\u2019i p\u00ebrgjigjej, por \u00e7asti i harres\u00ebs p\u00ebr at\u00eb q\u00eb tenton ta thot\u00eb, mjegullohet p\u00ebr \u00e7do \u00e7ast me shpejt\u00ebsi. Shikimi \u00ebsht\u00eb i zbrazt\u00eb. Heshtja e saj \u00e7udit\u00eb njeriun. Njeriu duhet m\u00eb shum\u00eb t\u00eb \u00e7uditet p\u00ebr at\u00eb q\u00eb s\u2019mund ta harroj dhe gjithmon\u00eb \u00ebsht\u00eb i mb\u00ebrthyer pas t\u00eb shkuar\u00ebs. N\u00ebse tenton t\u2019i ik zinxhirit, ai edhe m\u00eb shum\u00eb vrapon pas tij. K\u00ebt\u00eb e ka t\u00eb qart\u00eb Nietazche-ja. Por, \u00e7asti i p\u00ebrshpejtuar i asgj\u00ebs\u00eb shp\u00ebrfaqet shpejt dhe zhduket shpejt, prap\u00eb kufizohet n\u00ebn kthetrat e zinxhirit. Koha krijon l\u00ebmshin dhe ndan\u00eb disa flet\u00eb t\u00eb ve\u00e7anta, ve\u00e7antia e tyre p\u00ebrpiqet t\u00eb jet\u00eb m\u00eb shum\u00eb nga vetvetja pa ngjashm\u00ebri. E ve\u00e7anta fluturon kthehet prap\u00eb dhe njeriu mban mend. Duhet t\u2019ja ket\u00eb zili kafsh\u00ebs e cila harron n\u00eb \u00e7ast, dhe \u00e7do \u00e7ast i s\u00eb v\u00ebrtet\u00ebs vdes\u00eb n\u00eb mjegull, zhduket p\u00ebrgjithmon\u00eb. Interesin se kafsha \u00ebsht\u00eb e huaj n\u00eb k\u00ebt\u00eb bot\u00eb, m\u00eb s\u00eb miri ajo vet\u00eb e ndjen. B\u00ebn\u00eb jet\u00eb pa pasur fare lidhje me historin\u00eb. Nietzsche-ja k\u00ebsaj force t\u00eb v\u00ebrtet\u00eb i shton pak ngjyr\u00eb edhe nga vetja e tij. Ai lakmon t\u00eb mos njoh\u00eb historin\u00eb, por nuk mund t\u00eb ik prej saj. \u201cAjo tretet n\u00eb t\u00eb tashmen si nj\u00eb num\u00ebr i plot\u00eb duke mos l\u00ebn\u00eb p\u00ebr veten e saj asnj\u00eb lloj thyese\u201d, thot\u00eb ky filozof. Duksh\u00ebm v\u00ebrejm\u00eb se kafsha nuk di t\u00eb shtiret, \u00ebsht\u00eb plot\u00ebsisht ajo q\u00eb \u00ebsht\u00eb. V\u00ebrejm\u00eb se Nietzsche-ja nderin e ngrit\u00eb m\u00eb shum\u00eb te kafsha se te njeriu.\u00a0 Njeriu kund\u00ebrshton pesh\u00ebn kolosale t\u00eb s\u00eb shkuar\u00ebs sepse ose e ngrit\u00eb ose e p\u00ebrkul apo e v\u00eb m\u00ebnjan\u00eb, v\u00ebshtir\u00ebson mendimet dhe l\u00ebvizjet, b\u00ebhet si barr\u00eb e r\u00ebnd\u00eb, fantazm\u00eb dhe njeriu \u00ebsht\u00eb i gatsh\u00ebm ta mohoj\u00eb, duhet ta mohoj\u00eb. Ai ndjen emocion p\u00ebr k\u00ebt\u00eb parajs\u00eb t\u00eb humbur. Kjo b\u00ebhet t\u00ebrheq\u00ebse sikurse antika greke. Njeriu duhet t\u00eb loz\u00eb n\u00eb mes t\u00eb shkuar\u00ebs dhe t\u00eb ardhmes, sikurse f\u00ebmija. N\u00ebse vrapon pas nj\u00ebr\u00ebs, ai p\u00ebrpiqet t\u00eb ngjan\u00eb me t\u00eb. N\u00ebse jeton i distancuar ndjen paditurin\u00eb, por lart\u00ebson krenarin\u00eb dhe sinqeritetin.<\/p>\n
Nj\u00eb dit\u00eb aft\u00ebsis\u00eb njer\u00ebzore i hiqet forca e harres\u00ebs dhe fillon t\u00eb kuptoj\u00eb fjal\u00ebt e historis\u00eb, q\u00eb qojn\u00eb n\u00eb fatalitet, luft\u00eb, vuajtje, mbingopje, por ekzistenca njer\u00ebzore \u00ebsht\u00eb e pafund, vdekja sjell\u00eb me vete harres\u00ebn. \u201cAjo grabit\u00eb nj\u00ebkoh\u00ebsisht me jet\u00ebn e njeriut edhe t\u00eb tashmen e tij \u201c, me k\u00ebt\u00eb i v\u00eb vul\u00ebn e asaj t\u00eb v\u00ebrtete. Ekzistenca jon\u00eb nuk \u00ebsht\u00eb nj\u00eb ikje n\u00eb t\u00eb shkuar\u00ebn, por mohim i pand\u00ebrprer\u00eb i saj n\u00eb harmoni me veten. Nietzsche zgjatjen e lumturis\u00eb p\u00ebr nj\u00eb interval t\u00eb shkurt\u00ebr kohor e ndjen vet\u00ebm n\u00eb johistori. Shpjegimi i qart\u00eb p\u00ebr t\u00eb do t\u00eb mungoj\u00eb. Ai e ndjen at\u00eb si p\u00ebr her\u00eb t\u00eb par\u00eb n\u00eb vazhdim\u00ebsi, sepse n\u00ebse shpjegon ndjesin\u00eb i referohet s\u00eb shkuar\u00ebs. Lumturia e vazhdueshme qoft\u00eb e vog\u00ebl ajo, \u00ebsht\u00eb m\u00eb e madhe se e madhja episodike. T\u00eb vazhdoj e mos ta kujtoj vet\u00ebm t\u00eb mbes\u00eb i hutuar pas saj. K\u00ebt\u00eb forc\u00eb e k\u00ebrkon Nietzsche. Ai shtyn mendimin m\u00eb lart\u00eb kur thot\u00eb: \u201cNj\u00eb nj\u00ebri i cili t\u00eb jet\u00eb i privuar nga aft\u00ebsia p\u00ebr t\u00eb harruar.\u201d Ky njeri do ta humbiste besimin n\u00eb ekzistenc\u00ebn e vet. Leht\u00ebsimi p\u00ebr t\u00eb vazhduar m\u00eb shum\u00eb i servilizohet koh\u00ebs universale sesa asaj individuale dhe n\u00eb k\u00ebt\u00eb rast ky njeri do t\u00eb humbiste n\u00eb humner\u00eb. Gjesti, veprimi ndjen\u00eb arsyen p\u00ebr harres\u00eb dhe njeriu sipas k\u00ebtij filozofi q\u00eb ka d\u00ebshir\u00eb t\u00eb p\u00ebrjeton \u00e7do gj\u00eb vet\u00ebm historikisht, do t\u2019i ngjaj\u00eb atij q\u00eb \u00ebsht\u00eb i detyruar t\u00eb mos flej\u00eb, apo kafsh\u00ebs q\u00eb p\u00ebrjeton vet\u00ebm p\u00ebrtypje pas p\u00ebrtypjeje. A \u00ebsht\u00eb e mundur t\u00eb rrosh pa kujtime? Natyrisht se po kjo v\u00ebrteton nga kafsh\u00ebt. N\u00ebse rrojm\u00eb nga forca e kujtimit dhe kthjellojm\u00eb imazhin, ndjem\u00eb pjes\u00ebmarrje jo t\u00eb re n\u00eb t\u00eb, at\u00ebher\u00eb mesiguri se imazhi absolut i jetuar dikur rikthehet s\u00ebrish n\u00eb qenien jo t\u00eb nj\u00ebjt\u00eb. E kaluara ose vdes p\u00ebrnj\u00ebher\u00ebsh ose gjithnj\u00eb ekziston. \u00cbsht\u00eb lumturi t\u00eb jetosh pa kujtime. \u201c\u00cbsht\u00eb krejt e pamundur dhe jasht\u00eb logjik\u00ebs t\u00eb rrosh pa harres\u00ebn\u201d. Kjo shkall\u00eb e pagjum\u00ebsis\u00eb, krijon rip\u00ebrtypje t\u00eb vazhdueshme, sjell me vete d\u00ebm n\u00eb fund \u00e7on edhe te vdekja e saj. Forca e njeriut \u00ebsht\u00eb tejet e madhe arrin ta thit\u00eb t\u00eb kaluar\u00ebn, ta jetoj t\u00eb tashmen, t\u00eb pretendoj p\u00ebr t\u00eb ardhmen, n\u00eb shum\u00eb raste z\u00ebvend\u00ebson edhe t\u00eb humbur\u00ebn. \u00c7far\u00eb ndodh me njer\u00ebzit t\u00eb cil\u00ebt b\u00ebmat m\u00eb t\u00eb k\u00ebqija t\u00eb tyre i prekin pak pa qar\u00eb kok\u00ebn p\u00ebr to? Menj\u00ebher\u00eb pas tyre arrijn\u00eb mir\u00ebqenien relative. K\u00ebt\u00eb mund\u00ebsi nuk e pohon Nietazsche-ja se njeriut ja mund\u00ebson koha n\u00eb lidhje t\u00eb ngusht\u00eb me ekzistenc\u00ebn. Q\u00ebllimi p\u00ebr tejkalimin e s\u00eb keqes jeton n\u00ebn mund\u00ebsin\u00eb e ndryshimit nga \u00e7asti n\u00eb \u00e7ast, duke kthjell\u00eb forc\u00ebn e harres\u00ebs, dhe natyrisht nd\u00ebrgjegjja nuk qan\u00eb kok\u00ebn p\u00ebr k\u00ebt\u00eb. Nietazsche-ja tenton ta ndaj\u00eb nd\u00ebrgjegjen n\u00eb nd\u00ebrgjegje individuale. Servilizimi i nd\u00ebrgjegjes s\u00eb drejt\u00eb mb\u00ebshtjell\u00ebt n\u00ebn rr\u00ebnj\u00ebt e koh\u00ebs dhe \u00e7do nd\u00ebrgjegje\u00a0 \u00ebsht\u00eb e nj\u00ebjt\u00eb me nd\u00ebrgjegjen tjet\u00ebr. Nuk mund t\u2019i ndajm\u00eb. Veten ky filozof e nd\u00ebrgjegj\u00ebson me njeriun e fort\u00eb t\u00eb pafre, ndjenja e tij historike nuk njeh\u00eb kufi. Nuk \u00ebsht\u00eb shkat\u00ebrrues por i nd\u00ebrgjegjsh\u00ebm ndaj qenies njer\u00ebzore p\u00ebr t\u00eb cil\u00ebn sadopak ka respekt, ndon\u00ebse n\u00eb shum\u00eb raste e mohon. Dashuria lind nga armiq\u00ebsimi me vetveten.<\/p>\n
N\u00ebse e kaluara anashkalohet, njeriu nuk mund t\u00eb ndjehet i nj\u00ebtrajtsh\u00ebm ndaj saj. E t\u00ebrheq drejt vetes e p\u00ebrvet\u00ebson dhe e shkrin\u00eb n\u00eb gjakun e vet. Kufizimin brenda nj\u00eb horizonti t\u00eb caktuar, t\u00eb sh\u00ebndosh, t\u00eb fort\u00eb, pjellor, Nietzsche-ja e ndjen t\u00eb gjall\u00eb brenda mund\u00ebsive shteruese. Forca e tij lakmon p\u00ebrtej k\u00ebsaj vije. Por, n\u00eb rast kjo ekzistenc\u00eb nuk ka aft\u00ebsi t\u00eb kufizuarit veten brenda horizontit, nj\u00ebkoh\u00ebsisht ngrit\u00eb nervin egoist\u00eb, t\u00eb cilin Nietazsche e shum\u00ebfishon nga vetja, e riprodhon. Duke v\u00ebzhguar kufirin tjet\u00ebr, ajo ekzistenc\u00eb mbetet e dob\u00ebsuar, shkon drejt vdekjes. Nuk do ta quaja t\u00eb parakohshme sepse brenda koh\u00ebs s\u00eb caktuar ajo shfuqizohet dhe koha mjafton p\u00ebr ta shkat\u00ebrruar n\u00eb mas\u00eb t\u00eb nj\u00ebjt\u00eb t\u00eb kapacitet lakmues me at\u00eb q\u00eb ec\u00ebn ngadal\u00eb brenda ritmit normal. Historikja dhe johistorikja jan\u00eb t\u00eb domosdoshme p\u00ebr njeriun. K\u00ebtu Nietzsche barazohet me vetveten, koh\u00ebn dhe kufirin. Ai tenton t\u00eb q\u00ebndroj\u00eb sa m\u00eb shum\u00eb te johistorikja, por jeta e t\u00ebrheq pas vetes. Kufizimin e kupton duke e arsyetuar n\u00eb dijenit\u00eb historike dhe ndjenjat q\u00eb bartin me vete gjithnj\u00eb kufizimin. Ky njeri ndoshta i vet\u00ebk\u00ebnaqur, por i pak\u00ebnaqur me linjat e horizontit q\u00eb p\u00ebr asnj\u00ebher\u00eb nuk \u00e7lirohet nga rrjeta e dendur e drejt\u00ebsis\u00eb, rr\u00ebzohet p\u00ebr toke pran\u00eb forc\u00ebs konkurruese koh\u00eb. E pranon vet\u00ebshkat\u00ebrrimin dhe e di sa i dob\u00ebt \u00ebsht\u00eb pran\u00eb stuhive n\u00ebse k\u00ebrkon lart\u00ebsimin e tij. Ai v\u00ebren kafsh\u00ebt pa ndjenja historike, t\u00eb mbyllura brenda horizonteve historike, t\u00eb vet\u00ebk\u00ebnaqura me lumturin\u00eb, ose ato nuk e njohin lumturin\u00eb e as shtirjen p\u00ebr lumturi. Pasi johistorikja e cila mb\u00ebshtjell\u00eb njeriun me tendenc\u00eb p\u00ebrtej kufijve n\u00eb t\u00eb cilin jeton, ajo krijohet, shtrihet me aq sa ka forc\u00eb, zhduket s\u00ebrish. Gjith\u00e7ka fillon dhe zhduket. K\u00ebt\u00eb e di mir\u00eb Nietazsche-ja. Ndoshta p\u00ebr k\u00ebt\u00eb hi\u00e7 ai ndjen dhimbje, ndon\u00ebse kupton veten si piun i cili largohet nga turma e q\u00eb nuk mund pa turm\u00ebn. Vet\u00eb turma e b\u00ebn\u00eb t\u00eb madh. Por, posht\u00ebrimi ndaj saj tregon edhe dashurin\u00eb e thell\u00eb q\u00eb ndjen. Nostalgjin\u00eb p\u00ebr tu kthyer t\u00eb cil\u00ebn nuk e d\u00ebshiron. Elementi i asgj\u00ebsimit \u00ebsht\u00eb jo historik dhe njeriu mund ta qon deri n\u00eb kufijt\u00eb e mundur. Prap\u00eb ai kthehet n\u00eb mbret\u00ebrit\u00eb e tok\u00ebs. Prirja e tij e brendshme p\u00ebr mbret\u00ebrin\u00eb qiellore jep lumturin\u00eb e menj\u00ebhershme. Prap\u00eb Nietzsche-ja e di. Por, k\u00ebrkesat p\u00ebr t\u00eb pamundshmen e kthejn\u00eb n\u00eb vetmi k\u00ebt\u00eb filozof. Nj\u00eb rreze e qart\u00eb dep\u00ebrton brenda \u00e7astit q\u00eb shk\u00ebputet nga historia. Lumturia shp\u00ebrfaqet vetvetiu nga \u00e7asti n\u00eb \u00e7ast. \u201cP\u00ebr hir t\u00eb aft\u00ebsis\u00eb p\u00ebr t\u00eb shfryt\u00ebzuar t\u00eb shkuar\u00ebn p\u00ebr jet\u00ebn duke e kthyer t\u00eb shkuar\u00ebn n\u00eb histori, njeriu prap\u00eb pushon se qenit njeri\u201d, vazhdon Nietzsche. At\u00ebher\u00eb, si fillon njeriu ekzistenc\u00ebn njer\u00ebzore? Mb\u00ebshtjellja johistorike nuk do ta fillonte dhe nuk guxon t\u00eb fillon ekzistenc\u00ebn njer\u00ebzore, sepse vet\u00ebtretet brenda kufirit t\u00eb sa shkuar\u00ebs t\u00eb cil\u00ebn e mbart\u00eb n\u00eb momentin dhe ec\u00ebn drejt\u00eb s\u00eb ardhmes, pa harruar. Nietzsche-ja e m\u00ebsonte veten t\u00eb q\u00ebndronte mbi historiken, dhe e dinte se t\u00eb zbres\u00ebsh posht\u00eb \u00ebsht\u00eb rrezik i madh. P\u00ebr k\u00ebt\u00eb ai mendonte se shpirti i tij gjente \u00e7lirimin e v\u00ebrtet\u00eb duke u furnizuar m\u00eb detyra t\u00eb reja. E ku t\u2019i gjejm\u00eb k\u00ebto detyra t\u00eb reja pa hyr\u00eb n\u00eb zon\u00ebn e johistorikes? Shembulli q\u00eb p\u00ebrdor\u00eb ky filozof me nj\u00eb nj\u00ebri t\u00eb cilin e ka mb\u00ebrthyer nj\u00eb pasion i fort\u00eb p\u00ebr nj\u00eb grua apo ndonj\u00eb ide t\u00eb madhe. \u201cO, si ndryshon p\u00ebr t\u00eb bota e tij\u201d. Kthimi prapa identifikon verb\u00ebrin\u00eb e tij, \u00e7do gj\u00eb q\u00eb ishte \u00ebsht\u00eb e pakuptimt\u00eb. Lumturia, tingujt rr\u00ebqeth\u00ebs q\u00eb tashm\u00eb p\u00ebrjeton ky njeri, nxjerrin af\u00ebrsin\u00eb me ndjenjat t\u00eb cilat p\u00ebr \u00e7do \u00e7ast jan\u00eb m\u00eb t\u00eb reja se q\u00eb qen\u00eb m\u00eb her\u00ebt. Ndryshueshm\u00ebria brenda \u00e7do \u00e7asti me shpejt\u00ebsi p\u00ebr t\u00eb vazhduar lidh ndjenjat direkt, pa hezitim dhe \u00e7do gj\u00eb prap\u00eb na qon te vetja e tij. Njeriu b\u00ebhet mosmir\u00ebnjohjes ndaj vetes n\u00ebse nuk k\u00ebrcen nga rrethi dhe bredh n\u00eb t\u00eb tanishmen me forc\u00ebn e s\u00eb shkuar\u00ebs. N\u00eb gjendje johistorike, piktori nuk do ta b\u00ebn\u00eb piktur\u00ebn e tij. P\u00ebrkundrazi piktori kap t\u00eb v\u00ebrtet\u00ebn e ndryshueshme, rip\u00ebrt\u00ebritjen, q\u00ebllimin dhe arsyen brenda shpejt\u00ebsis\u00eb s\u00eb pavet\u00ebdijes q\u00eb po l\u00ebn\u00eb pas. E drejta \u00ebsht\u00eb vet\u00ebm ajo \u00e7far\u00eb p\u00ebrfundohet n\u00eb k\u00ebt\u00eb minut\u00eb, kurse e padrejta mbetet mbrapa. Nietzsche-ja si \u00e7do veprimtar b\u00ebm\u00ebn e tij e do n\u00eb nj\u00eb shkall\u00eb m\u00eb superiore sesa ajo q\u00eb meriton. E tanishmja heshturazi tek ai mb\u00ebshtjell\u00ebt me historiken edhe pse ai nuk e d\u00ebshiron k\u00ebt\u00eb. Tendenca e drit\u00ebs s\u00eb shpejt\u00eb pa valixhen historike mund t\u00eb dep\u00ebrtoj\u00eb. Mir\u00ebpo, kjo mbetet mbi kufijt\u00eb e s\u00eb v\u00ebrtet\u00ebs. Ky filozof k\u00ebrkonte drejtimin e ardhm\u00ebris\u00eb njer\u00ebzore. Tentonte t\u2019i kryente t\u00eb mirat n\u00eb pranin\u00eb e\u00a0 dashuris\u00eb johistorike edhe pse ato nuk e meritojn\u00eb sado q\u00eb t\u00eb jet\u00eb vlera e tyre. Ai ndal rrot\u00ebn e bot\u00ebs dhe i thot\u00eb po njeriut q\u00eb \u00ebsht\u00eb. Ajo prap\u00eb i ik\u00ebn sepse evulon. Duhet ta miraton evoluimin. Menj\u00ebher\u00eb rifillon historia e n\u00eb histori ai k\u00ebrkon lirin\u00eb, pastaj lumturin\u00eb. Historis\u00eb n\u00ebse i themi po, ajo k\u00ebrkon t\u00eb dep\u00ebrtojm\u00eb n\u00eb atmosfer\u00ebn e saj historike dhe t\u00eb p\u00ebrshkohemi nga fryma e saj. Krijesa e ditur n\u00eb k\u00ebt\u00eb l\u00ebmsh tejkalon historin\u00eb q\u00ebndron mbihistorin\u00eb. A \u00ebsht\u00eb rezultat i mundsh\u00ebm? Niburi p\u00ebrgjigjet me po-n\u00eb. Ngaq\u00eb historia n\u00eb themel \u00ebsht\u00eb e dobishme. Ajo morri form\u00eb nga syri i rast\u00ebsis\u00eb dhe historian\u00ebt jo vet\u00ebm q\u00eb i shohin vet\u00eb k\u00ebto, por i detyrojn\u00eb edhe t\u00eb tjer\u00ebt t\u2019i shikojn\u00eb. Insistimi ndodh sepse vet\u00ebdija e tyre e shtrir\u00eb n\u00eb k\u00ebt\u00eb fush\u00eb \u00ebsht\u00eb jazakonisht e madhe.<\/p>\n
T\u00eb gjith\u00eb ata q\u00eb jetuan t\u2019i pyesnim se a do t\u2019i jetonin prap\u00eb ato vite, p\u00ebrgjigja \u00ebsht\u00eb mesiguri \u201cjo\u201d. Arsyet qen\u00eb t\u00eb ndryshme p\u00ebr k\u00ebt\u00eb \u201cjo\u201d. Nietzsche-ja nis\u00eb k\u00ebt\u00eb nga vetja, e t\u00eb korrigjuarit jet\u00ebn apo t\u00eb d\u00ebshiruarit t\u00eb q\u00ebndroj\u00eb n\u00eb lart\u00ebsit\u00eb ku asnj\u00eb nj\u00ebri nuk mund t\u00eb shkoj. Ndjen\u00eb mall p\u00ebr korrigjim dhe ka shum\u00eb arsye p\u00ebr k\u00ebt\u00eb. Secilit nga ne i lindin plot\u00eb arsye t\u00eb korrigjojm\u00eb p\u00ebr s\u00eb dyti t\u00eb kaluar\u00ebn, ta jetojm\u00eb me propozimin e \u00e7astit t\u00eb tanish\u00ebm. At\u00ebher\u00eb, ajo na duket monotone \u00e7far\u00eb kemi jetuar. Kurr\u00eb nuk mund ta korrigjojm\u00eb padrejt\u00ebsin\u00eb q\u00eb i \u00ebsht\u00eb b\u00ebr\u00eb Nietzsches, e as Van Goghut, as Modiglianit dhe Pol Sezanit. Tentimi p\u00ebr mbinjer\u00ebzoren na shpie n\u00eb n\u00ebnnjer\u00ebzoren. Arritja e nj\u00eb lumturie m\u00eb t\u00eb mir\u00eb krahas asaj q\u00eb ishte mund t\u00eb jet\u00eb nj\u00eb p\u00ebrgjigje e k\u00ebtyre njer\u00ebzve. Ata q\u00eb gjejn\u00eb referenc\u00eb n\u00eb t\u00eb shkuar\u00ebn, jan\u00eb historik, sepse g\u00ebzojn\u00eb prirje p\u00ebr t\u00eb ardhmen. Kurse para s\u00eb shkuar\u00ebs dhe s\u00eb ardhmes \u00ebsht\u00eb momenti m\u00eb i r\u00ebnd\u00ebsish\u00ebm. \u201cDob\u00ebson vendosm\u00ebrin\u00eb e tyre p\u00ebr t\u00eb vazhduar luft\u00ebn p\u00ebr jet\u00ebn\u201d, kritikon Nietzsche-ja shpres\u00ebn q\u00eb do t\u00eb vije dikur, kinse lumturia fshihet mbas atij mali, tek i cili po udh\u00ebtojn\u00eb. E kaluara p\u00ebrpiqet t\u00eb m\u00ebsohet historikisht, dhe gabimi m\u00eb i madh qe kur kuptimi i ekzistenc\u00ebs p\u00ebrpiqet t\u00eb vishet gjat\u00eb procesit t\u00eb saj, andaj syt\u00eb hidhen menj\u00ebher\u00eb prapa. Don\u00eb t\u00eb marrin njohuri. E tashmja arrin t\u00eb jet\u00eb m\u00eb me kuptim krahas s\u00eb kaluar\u00ebs. P\u00ebr Nietzschen jan\u00eb e nj\u00ebjta gj\u00eb. N\u00eb fakt ai fsheh\u00eb kuptimin e asgj\u00ebs\u00eb k\u00ebtu, sepse\u00a0 nga e tashmja fundoset e shkuara dhe e ardhmja, drejt panjohur\u00ebs prap\u00eb pas vetes len t\u00eb nj\u00ebjt\u00ebn gj\u00eb t\u00eb panjohur. T\u00eb gjitha forcat arrijn\u00eb t\u2019i japin r\u00ebnd\u00ebsi prap\u00eb t\u00eb tashmes me mobilitet t\u00eb s\u00eb shkuar\u00ebs dhe frik\u00eb drejt t\u00eb ardhmes. \u201cPik\u00ebrisht di\u00e7ka e barabart\u00eb pavar\u00ebsisht nga larmia e ndryshimi, p\u00ebrfaq\u00ebsojn\u00eb n\u00eb vete nj\u00eb figur\u00eb statike t\u00eb nj\u00eb vlere t\u00eb pandryshueshme dhe p\u00ebrjet\u00ebsisht me t\u00eb nj\u00ebjt\u00ebn r\u00ebnd\u00ebsi e kuptim\u201d. Fjala \u00ebsht\u00eb p\u00ebr absoluten, k\u00ebtu ky filozof p\u00ebrve\u00e7 q\u00eb e d\u00ebrgon n\u00eb hi\u00e7 e arsyeton me pandryshueshm\u00ebrin\u00eb. Forc\u00ebn e ndryshueshme brenda vetes e merr nga vetja. Mbihistoriani sipas Nietzsches n\u00eb vet\u00ebdijen e tij vendos kuptimin fillestar t\u00eb hieroglif\u00ebve t\u00eb ndryshme historike, mir\u00ebpo ai duhet t\u00eb dij\u00eb se p\u00ebrroi i shkrimeve s\u2019ka t\u00eb sosur, qoft\u00eb nga lasht\u00ebsia e deri m\u00eb tani. Ai tejngopjet, kap\u00ebrcen n\u00eb neveri. Ai mohon historin\u00eb, n\u00eb fakt zhytet i t\u00ebri pas saj, e tejkalon, dhe n\u00eb sip\u00ebrfaqe del i p\u00ebrhumbur nga ajo \u00e7far\u00eb morri me vete. Prap\u00eb \u00ebsht\u00eb historian. N\u00ebse harresa p\u00ebr t\u00eb shkuar\u00ebn do ta godas\u00eb pa e k\u00ebrkuar zanafill\u00ebn, e tanishmja do t\u00eb fillonte histori p\u00ebr t\u00eb. Prap\u00eb n\u00eb esenc\u00eb \u00ebsht\u00eb instinkt i nj\u00ebjt\u00eb, qoft\u00eb historik apo johistorik. E nj\u00ebjta \u00ebsht\u00eb sepse jeton brenda kufirit. Nietzsche-ja as vet\u00eb nuk mund ta mohon te kaluar\u00ebn, por e baltos\u00eb vet\u00eb. T\u00eb mos mendosh p\u00ebr t\u00eb \u00ebsht\u00eb t\u00eb mos e rikrijosh, dhe t\u00eb mos e rikrijosh, ti duhet t\u00eb harrosh nga \u00e7asti n\u00eb \u00e7ast. K\u00ebshtu arrin lumturin\u00eb.<\/p>\n
Zem\u00ebrimi i Nietzches tejkalon \u00e7do zem\u00ebrim normal. Ky zem\u00ebrim kishte p\u00ebr q\u00ebllim t\u00eb mos ngelemi n\u00eb vend, por t\u00eb ecim p\u00ebrpara. Lart\u00ebsimi ia kthen shpin\u00ebn bot\u00ebs. Ky kap\u00ebrcim e nd\u00ebrgjegj\u00ebson njeriun dhe ajo \u00e7far\u00eb mbetet pas tij \u00ebsht\u00eb si objekt tallje. Ai k\u00ebrkonte drejtimin e ardhm\u00ebris\u00eb njer\u00ebzore. K\u00ebt\u00eb luft\u00eb ai e cil\u00ebsonte\u00a0 n\u00eb em\u00ebr t\u00eb parimeve filozofike. Nj\u00eb nga rezultat ishte pushteti. Por, m\u00eb par\u00eb qe ikja nga burgu i Zotit, dhe krijimi me duart e tij nj\u00eb histori prap\u00eb t\u00eb burgosjes dhe arsyes. Ai i tradhtonte grek\u00ebt e lasht\u00eb\u00a0 dhe m\u00ebsimet e Jezuit, t\u00eb cilat i z\u00ebvend\u00ebsoje\u00a0 menj\u00ebher\u00eb me fjal\u00ebn \u201cp\u00ebrtej\u201d. Ai mendonte n\u00eb form\u00eb strategjike. Ai e dinte se historia b\u00ebn\u00eb llogarin\u00eb finale me jet\u00ebn, sepse \u00ebsht\u00eb e shkruar deri k\u00ebtu tashm\u00eb ku jemi. Historia \u00ebsht\u00eb n\u00eb sh\u00ebrbim t\u00eb jet\u00ebs dhe nuk ka forc\u00eb t\u00eb shk\u00ebputet nga pushteti historik, b\u00ebhet pushtet i past\u00ebr historik, andaj tentimi p\u00ebr shkenc\u00eb t\u00eb past\u00ebr k\u00ebtu d\u00ebshton, ngaq\u00eb \u00ebsht\u00eb n\u00eb pozita var\u00ebsie. Pse ka nevoj\u00eb jeta p\u00ebr historin\u00eb? \u201cTeprica e historis\u00eb i b\u00ebn\u00eb d\u00ebm jet\u00ebs\u201d. Jeta shkat\u00ebrrohet, pas saj edhe historia. P\u00ebr poetin e madh koha momentale \u00ebsht\u00eb e dob\u00ebt sepse n\u00eb jet\u00ebn q\u00eb e rrethon nuk takon modele q\u00eb i duhen. Njer\u00ebzit veprimtarin e sh\u00ebtitin n\u00eb t\u00eb kaluar\u00ebn, enden n\u00ebp\u00ebr ngjarjet historike, pothuajse ndodhen midis thesareve t\u00eb nj\u00eb galerie pikturash. Hedhin syt\u00eb mbrapa q\u00eb ta nd\u00ebrprejn vrapin drejt q\u00ebllimit q\u00eb ia kan\u00eb v\u00ebn\u00eb vetes. Ky njeri duhet ta mbledh\u00eb vet\u00ebn t\u00eb merr frym\u00eb. Kur ngrit\u00eb kok\u00ebn nga e shkuara, vetvetiu nga \u00e7asti shpon si n\u00ebp\u00ebr mjegull t\u00eb ardhmen, p\u00ebr t\u00eb cil\u00ebn nuk \u00ebsht\u00eb i sigurt. Momentalja si pasoj e historis\u00eb p\u00ebr historin\u00eb nuk duhet as t\u00eb ekzistoj\u00eb. Mjegulla e r\u00ebnd\u00eb tok\u00ebsore ngrit\u00eb shum\u00eb pengesa dhe kalon n\u00ebp\u00ebr kokat e njer\u00ebzve, disa i harrojn\u00eb disa thell\u00eb meditojn\u00eb, kurse edhe kafsh\u00ebt paksa i prek, por prap\u00eb duan t\u00eb jetojn\u00eb me \u00e7do kusht. Jeta \u00ebsht\u00eb e mrekullueshme p\u00ebr at\u00eb q\u00eb nuk merret me t\u00eb. Nuk d\u00ebgjojn\u00eb matjen e momenteve, disi distancojn\u00eb mendimin me ritmin e nj\u00ebjt\u00eb t\u00eb koh\u00ebs q\u00eb ec\u00ebn pa ndryshuar q\u00eb nga momenti i t\u00eb krijuarit. Nietzsche-ja e dinte k\u00ebt\u00eb dhe nuk qante kok\u00ebn p\u00ebr vdekjen, e priste me nj\u00eb buz\u00ebqeshje ironike, sepse e dinte se bashk\u00eb me t\u00eb varrosej ambicia dhe instinkti shtazarak e q\u00eb nuk donte t\u2019i ja jepte harresat, k\u00ebt\u00eb gj\u00eb e vulosi vet\u00eb koha. N\u00eb koh\u00ebn e tij kjo qe vulosur me p\u00ebrbuzje.<\/p>\n
P\u00ebrse artist\u00ebt edhe historian\u00ebt p\u00ebr di\u00e7ka t\u00eb lart\u00eb t\u00eb ekzistuar koh\u00eb m\u00eb par\u00eb mendojn\u00eb se kthehet p\u00ebrs\u00ebri? T\u00eb pakt\u00ebn ajo nj\u00ebher\u00eb ka qen\u00eb e mundur. K\u00ebtu Nietzsche-ja citon bindjen e pitagorian\u00ebve se n\u00eb konstelacionet e nj\u00ebllojta t\u00eb trupave qiellor\u00eb, n\u00eb tok\u00eb duhet t\u00eb p\u00ebrs\u00ebriten pozicione t\u00eb nj\u00ebjta t\u00eb trupave deri n\u00eb holl\u00ebsit\u00eb m\u00eb t\u00eb vogla.\u00a0 Duhet t\u00eb inkuadrojm\u00eb forc\u00ebn e s\u00eb shkuar\u00ebs me k\u00ebt\u00eb t\u00eb p\u00ebrbashk\u00ebt, t\u00eb arrijm\u00eb p\u00ebrkim t\u00eb plot\u00eb dhe rip\u00ebrs\u00ebritja p\u00ebrpiqet t\u00eb shfuqizon nism\u00ebn e forc\u00ebs s\u00eb \u00e7astit. E mundshme \u00ebsht\u00eb t\u00eb ndodh prap\u00eb. Kemi nj\u00eb komplot q\u00eb shpie n\u00eb vrasje, nd\u00ebrsa pozicioni i kund\u00ebrt qon n\u00eb zbulim. Historia monumentale me p\u00ebrmasat e veta, jeton brenda efekteve t\u00eb vetvetes, dhe gjithmon\u00eb kjo do t\u00eb ket\u00eb efekt. Nuk gabon Nietzsche-ja kur citon festat e p\u00ebrvjetor\u00ebve fetar\u00eb apo ushtarake q\u00eb i feston populli. Thelbi i k\u00ebtyre \u00ebsht\u00eb efekti n\u00eb vetvete. At\u00ebher\u00eb, t\u00eb frustruarit pas k\u00ebsaj mesiguri i l\u00eb\u00a0 pa gjum\u00eb. Por, Nietzsche-ja efektin n\u00eb vetvete t\u00eb s\u00eb shkuar\u00ebs nuk e tregon si p\u00ebrjetim mbas d\u00ebshirave t\u00eb \u00e7astit n\u00eb raport me imtimin e asaj q\u00eb ishte. Edhe p\u00ebr ambicioz\u00ebt q\u00eb i aplikojn\u00eb n\u00eb vetmin\u00eb e tyre, \u00e7asti ka m\u00eb vler\u00eb se e shkuara, por sadopak ata p\u00ebrpiqen ta imitojn\u00eb ashtu si ishte. \u201cAta si t\u00eb ishte hajmali e mbajn\u00eb pran\u00eb zemr\u00ebs\u201d, por nd\u00ebrthurjet e v\u00ebrteta historike q\u00eb forca e studimit i hulumton drejt\u00eb e n\u00eb thelb, prap\u00eb p\u00ebrs\u00ebritja nuk posedon kombinime t\u00eb nj\u00ebjta. Faji \u00ebsht\u00eb se p\u00ebr \u00e7do \u00e7ast njeriu ndryshon dhe forca e harres\u00ebs me t\u00eb kujtuarit nuk jan\u00eb n\u00eb p\u00ebrmasa t\u00eb nj\u00ebjta. Nj\u00ebra tretet n\u00eb koh\u00eb, kurse tjetra vrapon pas saj si n\u00ebp\u00ebr mjegull p\u00ebr t\u00eb kap thesarin. At\u00eb \u00e7far\u00eb kapim, jan\u00eb vet\u00ebm gjurm\u00ebt gjysmake.<\/p>\n
N\u00ebse shpirti i p\u00ebrshkrimit historik p\u00ebrmblidhet brenda atyre motiveve t\u00eb m\u00ebdha, sipas Nietzsches, sa koh\u00eb q\u00eb e shkuara mund t\u00eb p\u00ebrs\u00ebritet, madje edhe nj\u00eb her\u00eb, historis\u00eb sigurisht i k\u00ebrc\u00ebnohet rreziku q\u00eb t\u00eb shtremb\u00ebrohet e t\u00eb zbukurohet. At\u00ebher\u00eb, ajo i afrohet sajimeve t\u00eb lira. P\u00ebrshkrimi i s\u00eb shkuar\u00ebs p\u00ebrfaq\u00ebsohet nga m\u00ebnyrat tjera t\u00eb p\u00ebrshkrimit, e shkuara vuan nga kjo. E shkuara e v\u00ebrtet\u00eb i lihet n\u00eb thelb harres\u00ebs, trajtimi p\u00ebr zbardhjen e saj nuk mund t\u00eb kap asnj\u00ebher\u00eb monotonin\u00eb t\u00eb cil\u00ebn e ruan n\u00eb vete. Faktet jan\u00eb ishuj t\u00eb zbukuruar. Ky filozof egoist\u00eb ne vete kupton q\u00ebllimin e historis\u00eb, dhe t\u00eb b\u00ebrit t\u00eb veten k\u00ebt\u00eb histori, ai e di se kjo i p\u00ebrket tipave t\u00eb dob\u00ebt e jo veprimtar\u00eb. Por, edhe ata veprimtar\u00eb kan\u00eb tendenc\u00ebn e shijes s\u00eb l\u00ebnit historin\u00eb. Jo artistik\u00ebt t\u00eb pajisur me histori, b\u00ebhen k\u00ebrc\u00ebnues p\u00ebr individ\u00eb t\u00eb fuqish\u00ebm, nd\u00ebrprer\u00ebs t\u00eb rrug\u00ebve me q\u00ebllim t\u00eb z\u00ebnit drit\u00ebn. Ata v\u00ebrtiten rreth nj\u00eb monumenti t\u00eb keqkuptuar si\u00e7 tham\u00eb m\u00eb lart\u00eb arsyen e ndryshueshm\u00ebris\u00eb dhe t\u00eb l\u00ebnit gjurm\u00eb t\u00eb sakt\u00eb n\u00eb raport me k\u00ebt\u00eb ndryshueshm\u00ebri. Gjithmon\u00eb zbardhja e v\u00ebrtet\u00eb ndryshon dhe shkruhet mbas d\u00ebshirave dhe projekteve t\u00eb shfaqura sipas vetes. Por, kjo nuk \u00ebsht\u00eb e v\u00ebrteta serioze dhe efekti n\u00eb vetvete. N\u00eb nj\u00eb far\u00eb forme ting\u00ebllon si efekt n\u00eb vetvete, por pa t\u00eb v\u00ebrteta. \u201cArt monumental\u201d i t\u00eb gjitha koh\u00ebrave, k\u00ebshtu e lart\u00ebson Nietzsche-ja. Prirja e tij p\u00ebr mbimadh\u00ebshtin\u00eb e egoizmit e quan me efekt. Efekt, ngase \u00e7asti gjykon m\u00eb mir\u00eb se e kaluara dhe e ardhmja p\u00ebr t\u00eb cil\u00ebn edhe ai ka dyshime. P\u00ebrbuzja e s\u00eb shkuar\u00ebs, e b\u00ebn\u00eb kryene\u00e7, ndon\u00ebse \u00e7do ekzistenc\u00eb vetjake vepron k\u00ebshtu. Arti nuk mund t\u00eb vritet, n\u00ebse vritet kjo ndodh ve\u00e7 nga vetja. Absolutizmi kund\u00ebr absolutizimit, mposhtja nuk ndodh sepse nuk ka t\u00eb kund\u00ebrt\u00ebn, dhe ajo q\u00eb p\u00ebrpiqet t\u00eb jet\u00eb e kund\u00ebrt prap\u00eb rr\u00ebnj\u00ebt i ka thell\u00eb te absolutizmi. \u201cN\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb ata jan\u00eb vler\u00ebsues t\u00eb artit sepse ata n\u00eb p\u00ebrgjith\u00ebsi do t\u00eb d\u00ebshironin ta anulonin fare artin\u201d. Ata vesh\u00ebn si mjek\u00eb me q\u00ebllim t\u00eb helmojn\u00eb artin. Pastaj, ky filozof vazhdon t\u00eb ndjen\u00eb mllef kur thot\u00eb: \u201cAta e p\u00ebrsosin gjuh\u00ebn dhe shijet e tyre vet\u00ebm se duan q\u00eb me an\u00eb t\u00eb gjuh\u00ebs s\u00eb sofistikuar t\u00eb gjejn\u00eb justifikim p\u00ebr refuzimin e tyre k\u00ebmb\u00ebngul\u00ebs nga gjell\u00ebrat e mira artistike q\u00eb u ofrohen\u201d. Mllef i jasht\u00ebm sepse nuk ka nevoj\u00eb p\u00ebr asnj\u00eb fjal\u00eb, asnj\u00eb tregim, madje edhe kur n\u00eb syt\u00eb e tyre ai v\u00ebrehet si madh\u00ebshtor dhe si krijues, ky filozof prap\u00eb \u00ebsht\u00eb skeptik\u00eb. Kjo p\u00ebr shkak se bindja p\u00ebr ngjitjen n\u00eb malet e larta, shp\u00ebrfaqet si imazh. Vet\u00ebs p\u00ebrpiqet t\u00eb ja ndan\u00eb p\u00ebrjet\u00ebsin\u00eb, por shum\u00eb shpejt e shkelmon at\u00eb. \u201cKrejt ajo q\u00eb ka qen\u00eb \u00ebsht\u00eb e p\u00ebrjetshme, deti p\u00ebrs\u00ebri e hedh n\u00eb breg\u201d. Ai kthehet n\u00eb origjinat e mendimit, konkretisht te parasokratik\u00ebt. F\u00ebmija \u00ebsht\u00eb harresa, e ky shpirt f\u00ebmije i ka l\u00ebn\u00eb tashm\u00eb lodrat. Ku na qon kjo? Nietzsche d\u00ebshiron t\u00eb krijon historin\u00eb monumentale moderne. Por, n\u00eb syt\u00eb e t\u00eb tjer\u00ebve e v\u00ebren se kjo histori q\u00ebndron me rroba maskaradash n\u00ebn t\u00eb cilat urrejtja e historian\u00ebve p\u00ebr personalitet t\u00eb larta si\u00e7 e fsheh veten pas k\u00ebsaj, shitet si k\u00ebnaq\u00ebsi e p\u00ebrulje para t\u00eb m\u00ebdhenjve t\u00eb s\u00eb shkuar\u00ebs. N\u00eb nj\u00eb far\u00eb forme, ata klithin q\u00eb t\u2019i ngritin t\u00eb vdekurit, t\u2019i varrosin t\u00eb gjall\u00ebt. Historia q\u00eb t\u00ebrheq n\u00eb vete disa njer\u00ebz mund t\u00eb zhvillohet vet\u00ebm n\u00eb nj\u00eb truall t\u00eb caktuar, k\u00ebta njer\u00ebz n\u00ebse mbingarkojn\u00eb t\u00eb menduarit n\u00eb t\u00eb mund t\u00eb b\u00ebhen barishte t\u00eb k\u00ebqija q\u00eb helmojn\u00eb bim\u00ebt e dobishme. Por, ka njer\u00ebz q\u00eb d\u00ebshirojn\u00eb t\u00eb krijojn\u00eb art madh\u00ebshtor ose di\u00e7ka madh\u00ebshtore, ata kan\u00eb nevoj\u00eb p\u00ebr histori, k\u00ebtu Nietazsche-ja p\u00ebrpiqet t\u00eb zot\u00ebroj t\u00eb shkuar\u00ebn me ndihm\u00ebn e historis\u00eb monumentale. Ky filozof e di se ngel brenda kufijve t\u00eb zakonshmes t\u00eb shenjt\u00ebruar me goj\u00ebdh\u00ebnat, dhe e shikon t\u00eb shkuar\u00ebn me syt\u00eb e historianit antikuar, por i mbetet merak p\u00ebr nevojat e tashmes dhe i ka v\u00ebn\u00eb vetes k\u00ebt\u00eb q\u00ebllim.\u00a0 Ai ndjen nevoj\u00eb p\u00ebr histori kritike q\u00eb merret me gjykim dhe d\u00ebnim. Ai don\u00eb t\u00eb lirohet, por edhe t\u00eb lart\u00ebsohet. Don\u00eb t\u00eb korrigjoj, por nuk tenton t\u00eb ik nga ajo. Me vet\u00eb q\u00eb thell\u00ebsisht prek esenc\u00ebn e saj, ai ndjen\u00eb nostalgji p\u00ebr t\u00eb. Tenton t\u00eb shkul dhe t\u00eb mbjell\u00eb bim\u00eb n\u00eb nj\u00eb vend tjet\u00ebr, n\u00eb vend p\u00ebr t\u00eb cilin as ai vet\u00eb nuk e di se \u00e7far\u00eb do t\u00eb lul\u00ebzoj\u00eb. Do t\u00eb ishte keq ta b\u00ebnte k\u00ebt\u00eb pa q\u00ebllim sepse do shkaktonte t\u00eb k\u00ebqija. Por, Nietzsche-ja i v\u00eb q\u00ebllimin. Totalitetin njer\u00ebzor. Natyra kur b\u00ebhet histori dhe histori dometh\u00ebn\u00ebse, at\u00ebher\u00eb e arrijm\u00eb at\u00eb q\u00eb e tham\u00eb. N\u00ebse kritikat b\u00ebhen pa nevoj\u00eb, antikuari nuk ka respekt p\u00ebr artin, vler\u00ebsuesit e madh\u00ebshtoreve e b\u00ebjn\u00eb k\u00ebt\u00eb pa aft\u00ebsi. \u201cJan\u00eb pik\u00ebrisht si ato bar\u00ebrat e k\u00ebqija q\u00eb jan\u00eb shkulur nga trualli i tyre e prandaj nuk i duhen kujt\u201d, thot\u00eb Nietzsche. Ai ka nevoj\u00eb p\u00ebr k\u00ebto t\u00eb padrejta q\u00eb ta v\u00eb bot\u00ebn brenda drejt\u00ebsis\u00eb. Ti jap nj\u00eb atmosfer\u00eb t\u00eb re sht\u00ebpis\u00eb dhe njer\u00ebzimit. Fuqia individuale e tij u regjistrua si fuqi totalitare. Ai e shihte veten se pa sundim t\u00eb bot\u00ebs ai nuk ishte asgj\u00eb. T\u00eb jesh asgj\u00eb \u00ebsht\u00eb dhimbje e pakufishme. Ai luante me k\u00ebt\u00eb. E dinte se ndjenja historike n\u00eb p\u00ebrpar\u00ebsi sundimi arrin n\u00eb p\u00ebrfundime ekstreme, dhe minon t\u00eb ardhmen duke shkat\u00ebrruar \u00e7do iluzion dhe duke marr atmosfer\u00ebn e tyre n\u00eb t\u00eb cil\u00ebn ekzistenca jeton s\u00eb harruari. Edhe n\u00ebse historia \u00ebsht\u00eb drejt\u00ebsi e past\u00ebr, prap\u00eb \u00ebsht\u00eb e tmerrshme se vazhdimisht g\u00ebrmon \u00e7do gj\u00eb t\u00eb gjall\u00eb duke e quar drejt\u00eb vdekjes. \u201cGjyqi i saj \u00ebsht\u00eb gjithmon\u00eb shkat\u00ebrrues\u201d. Ai e di se k\u00ebtu mund ta humb burr\u00ebrin\u00eb, prandaj r\u00ebnkon dhe vet\u00ebdor\u00ebzohet ndaj sa kaluar\u00ebs dhe mbjell\u00eb iluzionin e past\u00ebr drejt s\u00eb ardhmes. K\u00ebtu troket \u00e7asti i absolutes. Ajo supozon nj\u00eb bot\u00eb dhe nj\u00eb mendim pa nd\u00ebrmjet\u00ebsime. Nietzsche-ja b\u00ebhet her\u00eb nd\u00ebrmjet\u00ebsues e her\u00eb absolut. Nd\u00ebrmjet\u00ebsues, duke treguar minimin e historis\u00eb p\u00ebr t\u00eb ardhmen, dhe ka t\u00eb drejt\u00eb. Kurse absoluten e shpreh\u00eb nga efikasiteti i vetvetes, e cila n\u00eb shum\u00eb raste lart\u00ebson ekzistenc\u00ebn e tij duke e n\u00ebnvizuar me shprehjen \u201ci huaj n\u00eb k\u00ebt\u00eb bot\u00eb\u201d, gj\u00eb t\u00eb cil\u00ebn ky filozof e parandien, por d\u00ebshiron t\u00eb q\u00ebndroj\u00eb n\u00eb k\u00ebt\u00eb bot\u00eb.<\/p>\n
Injorimin e historis\u00eb vetvetiu Nietzsche e sheh si mohim t\u00eb reales, fjala \u00ebsht\u00eb p\u00ebr reale t\u00eb \u00e7astit. Por, edhe trajtimi i historis\u00eb si nj\u00eb t\u00ebr\u00ebsi e t\u00eb mjaftuarit t\u00eb vetvetes, prap\u00eb \u00ebsht\u00eb nj\u00eb largim nga realja. Vet Nietzsche-ja refuzonte historin\u00eb, por fati i tij n\u00eb pjes\u00eb t\u00eb madhe \u00ebsht\u00eb historik. Sigurisht ky filozof nuk e mohon rr\u00ebnj\u00ebsisht historin\u00eb, por p\u00ebrpiqet t\u00eb afirmohet n\u00eb t\u00eb. Gjendet para saj sikurse nj\u00eb artist para reales, vet\u00ebm se e mjegullon ngaq\u00eb kapja ndodh nga vetja e tij, e hedh posht\u00eb pa i shp\u00ebtuar. Kapja p\u00ebr totalitetin \u00ebsht\u00eb e pamundur sepse gjendet p\u00ebrbrenda k\u00ebtij totaliteti. N\u00ebse histori ka vet\u00ebm p\u00ebr Zotin si\u00e7 mendon Kamy, at\u00ebher\u00eb veprimi mbas planeve \u00ebsht\u00eb i pamundur ngaq\u00eb aty p\u00ebrfshihet totaliteti i historis\u00eb universale. Ky mendim fare nuk moderohet, \u00ebsht\u00eb i ngulitur thell\u00eb n\u00eb pavdekshm\u00ebri dhe pakuptim\u00ebsi. Aventur\u00eb e m\u00ebtutjeshme e vazhdueshme e k\u00ebsaj mund t\u00eb jet\u00eb m\u00eb pak e arsyeshme apo e drejt\u00eb. Nietzsche-ja themelonte nga revolta nj\u00eb filozofi, ajo qe e limiteve, por edhe e injoranc\u00ebs si revansh ndaj turm\u00ebs, dhe nuk ishte faji i tij q\u00eb zgjodhi k\u00ebto uj\u00ebra. \u201cAi q\u00eb nuk di gjith\u00e7ka nuk mund t\u00eb vras gjith\u00e7ka\u201d, thot\u00eb Kamy. Por, Nietzsche-ja nga tejngopja dhe revolta vret Zotin. K\u00ebtu ai shtyn historin\u00eb e tij. Ai refuzon fatin e vet, por vet fati \u00ebsht\u00eb historik. Ai k\u00ebrkon lirin\u00eb, lirin\u00eb e jashtme, jasht\u00eb ekzistenc\u00ebs, ose lirin\u00eb e shpirtit. Hap\u00ebsira e tij donte lirin\u00eb, t\u00eb \u00e7lirohej nga jo e v\u00ebrteta e lodhur e dikurshme. E drejta mendonte ai po shprehet n\u00eb koh\u00eb, vet\u00eb kjo nxjerrje n\u00eb koh\u00eb, krijonte historin\u00eb nga \u00e7asti n\u00eb \u00e7ast. Kjo drejt\u00ebsi po lind n\u00eb k\u00ebt\u00eb bot\u00eb. Ai zbuloj\u00eb k\u00ebt\u00eb liri nga ajo pak e qenies, pa e mohuar fillimisht. N\u00ebse drejt\u00ebsia e tij nuk realizohej n\u00eb vetvete, liria posedonte fuqin\u00eb e t\u00eb protestuari. \u201cLiria absolute e p\u00ebrqesh drejt\u00ebsin\u00eb\u201d thot\u00eb Kamy. Kurse drejt\u00ebsia absolute mohon rr\u00ebnj\u00ebsisht lirin\u00eb. \u201cP\u00ebr t\u00eb qen\u00eb t\u00eb frytshme t\u00eb dy nocionet duhet t\u00eb gjejn\u00eb limitin e tyre n\u00eb nj\u00ebra tjetr\u00ebn\u201d. T\u00eb harmonizohen t\u00eb zbraznin mund\u00ebsin\u00eb n\u00eb nivel t\u00eb nj\u00ebjt\u00eb. Por, k\u00ebshtu nuk shkohet p\u00ebrtej. Por, njeriu qenien e vet e vler\u00ebson t\u00eb lir\u00eb n\u00ebse n\u00eb t\u00eb nj\u00ebjt\u00ebn koh\u00eb \u00ebsht\u00eb e drejt\u00eb. As e drejt\u00eb n\u00ebse nuk i duket e lir\u00eb. Nietzsche-ja m\u00eb n\u00eb fund e kuptoj drejt\u00ebsin\u00eb e cila rivendos lirin\u00eb si nj\u00eb vler\u00eb t\u00eb p\u00ebrjetshme t\u00eb historis\u00eb. Njer\u00ebzit shtyhen drejt\u00eb liris\u00eb dhe n\u00eb fund presin k\u00ebt\u00eb liri jasht\u00eb qenies s\u00eb tyre.<\/p>\n","protected":false},"excerpt":{"rendered":"
Ilir Muharremi Filloj t\u00eb mendoj p\u00ebr veten, p\u00ebr at\u00eb q\u00eb fshihet prapa mendimeve, ato q\u00eb as vet\u00eb nuk mund t\u2019i kap t\u00eb gjitha, vet\u00ebm t\u00eb shteroj supozimet sepse m\u00eb leht\u00eb vazhdoj duke shpresuar p\u00ebr nj\u00eb arritje q\u00eb \u00ebsht\u00eb e ngulitur thell\u00eb tek un\u00eb. Mjafton, t\u00eb mendoj, pastaj t\u00eb vazhdoj, e ku t\u00eb shkoj, nuk ka…<\/p>\n","protected":false},"author":1,"featured_media":5167,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[9],"tags":[],"class_list":["post-5206","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-kritike"],"_links":{"self":[{"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/posts\/5206","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=5206"}],"version-history":[{"count":1,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/posts\/5206\/revisions"}],"predecessor-version":[{"id":5207,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/posts\/5206\/revisions\/5207"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/media\/5167"}],"wp:attachment":[{"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=5206"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=5206"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=5206"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}