{"id":6919,"date":"2017-11-17T22:57:50","date_gmt":"2017-11-17T22:57:50","guid":{"rendered":"http:\/\/revistakuvendi.org\/?p=6919"},"modified":"2017-11-17T22:57:50","modified_gmt":"2017-11-17T22:57:50","slug":"gjuha-dhe-simbolika","status":"publish","type":"post","link":"https:\/\/revistakuvendi.org\/?p=6919","title":{"rendered":"Gjuha dhe Simbolika"},"content":{"rendered":"

\"BLERTA<\/a>Nga Blerta Haxhiaj<\/p>\n

Lacan-i n\u00eb m\u00ebnyr\u00eb periodike e identifikon veten si nj\u00eb materialist, duke l\u00ebn\u00eb t\u00eb kuptohet se ai \u00ebsht\u00eb i prirur n\u00eb drejtim t\u00eb materializmit historik dhe dialektik t\u00eb frym\u00ebzuar nga marksizmi n\u00eb ve\u00e7anti. P\u00ebr m\u00eb tep\u00ebr, ai tregon se nj\u00eb nga detyrat e mbetura thelb\u00ebsore q\u00eb u drejtohet materialist\u00ebve bashk\u00ebkohor \u00ebsht\u00eb \u00e7udit\u00ebrisht jo e plot\u00eb dhe e v\u00ebshtir\u00eb ku duhet t\u00eb luftojn\u00eb rr\u00ebnj\u00ebsisht p\u00ebr t\u00eb sekularizuar materializmin, p\u00ebr ta pastruar at\u00eb nga mbetjet e religjioneve q\u00eb fshihen brenda kufijve t\u00eb saj t\u00eb paduksh\u00ebm. Prania historike siguron ndoshta d\u00ebshmin\u00eb m\u00eb t\u00eb mir\u00eb n\u00eb \u00e7\u00ebshtjen ky\u00e7e p\u00ebr k\u00ebt\u00eb: \u201ckonsumatori bashk\u00ebkohor (i von\u00eb) kapitalizmi e shtyn p\u00ebrpara n\u00eb drejtime historike n\u00eb m\u00ebnyr\u00eb t\u00eb pjesshme pjes\u00ebrisht n\u00eb baz\u00eb t\u00eb asaj se si vazhdimisht prodhon pak\u00ebnaq\u00ebsi dhe mungesa.\u201d P\u00ebr m\u00eb tep\u00ebr, ndjeshm\u00ebrit\u00eb lakaniane nxisin p\u00ebr memorizim madje edhe n\u00eb nivelet evolucionare dhe neuro-shkencore, mosbarazin\u00eb konstitucionale dhe mosfunksionimin e qenies njer\u00ebzore, deri n\u00eb kockat e zhveshura, bazat e mishit t\u00eb par\u00ebnd\u00ebsish\u00ebm n\u00eb fiziologjin\u00eb e k\u00ebtyre qenieve. N\u00ebse lakanianizmi duhet t\u00eb arrij\u00eb detyr\u00ebn e transformimit t\u00eb vetvetes n\u00eb nj\u00eb korniz\u00eb teorike t\u00eb sh\u00ebndosh\u00eb sekulare t\u00eb integruar me materializmat historik dhe dialektik t\u00eb p\u00ebrcaktuara fillimisht nga Marx-i dhe Engels-i, duhet t\u00eb b\u00ebj\u00eb paqen e saj me neuroshkencat dhe teorit\u00eb evolucionare n\u00eb m\u00ebnyr\u00eb q\u00eb n\u00eb dit\u00ebt e sotme t\u00eb j\u00ebn\u00eb m\u00eb t\u00eb lehta t\u00eb kuptueshme. Nj\u00eb materializ\u00ebm ekzistencial i pozicionuar n\u00eb kryq\u00ebzimin mes shkenc\u00ebs dhe psikoanaliz\u00ebs, nj\u00eb materializ\u00ebm n\u00eb t\u00eb cilin shkenca gjithashtu i jep besim t\u00eb v\u00ebrtet\u00eb p\u00ebrpar\u00ebsis\u00eb s\u00eb ekzistenc\u00ebs s\u00eb supozuar mbi thelbin \u00ebsht\u00eb nj\u00eb mund\u00ebsi e v\u00ebrtet\u00eb n\u00eb dit\u00ebt e sotme. Duke filluar me Freud-in me grumbullimin e asaj q\u00eb shqet\u00ebson psikoanaliz\u00ebn ambivalenca e tij apelon n\u00eb nj\u00eb “trash\u00ebgimi arkaike” filogjenetike. Si subjekt i spekulimit metapsikologjik mbi nj\u00eb pajisje shpjeguese t\u00eb nivelin t\u00eb praktik\u00ebs klinike Freud-i shkon aq larg sa skanon teorin\u00eb e rikapitullimit t\u00eb th\u00ebnies s\u00eb Ernst Haeckel t\u00eb rikapitullimit ontogjenetik (onto-qenie; gjenetika–<\/strong>lind, pjell,) filogjenetik (nga\u00a0latinishtja<\/a>\u00a0m\u00ebsimet mbi evolucionin). Filogjenetika dhe ontogjenetika jan\u00eb t\u00eb pun\u00ebsuara p\u00ebrmes koncepteve analitike freudiane si t\u00eb kund\u00ebrtat e kuptimeve shkencore bashkohore ashtu si\u00e7 Daniel Lord Smail (Frank B. Baird) sqaron se selektimi natyror lejon organizmave hap\u00ebsir\u00eb \u200b\u200bt\u00eb pafund p\u00ebr variacione t\u00eb ndryshme por k\u00ebto variacione jan\u00eb infinite me kompletin dhe p\u00ebrmbajtjen filogjenetike q\u00eb kan\u00eb zhvilluar rrjedhen e sip\u00ebrme. E para p\u00ebrcakton at\u00eb q\u00eb nuk mund t\u00eb jesh, kjo e fundit p\u00ebrcakton nj\u00eb pjes\u00eb t\u00eb asaj q\u00eb je. Nga ana tjet\u00ebr, rezervimet e Freud-it lidhur me hipotezat filogjenetike d\u00ebshmohen jo vet\u00ebm nga provat tekstuale – fakti q\u00eb ai nuk e publikon letr\u00ebn e tij meta-psikologjike t\u00eb fokusuar n\u00eb hipoteza t\u00eb tilla (t\u00eb titulluar “P\u00ebrmbledhje e Transferimeve Neurotike”) d\u00ebshmon hezitimin e tij (nj\u00eb kopje t\u00eb k\u00ebtij dokument i humbur u zbulua nga Ilse Grubrich-Simitis n\u00eb vitin 1983). Ana negative e ambivalences s\u00eb Frojdit kundrejt filogjenetik\u00ebs vjen p\u00ebrmes disa rasteve. Studimi i rastit t\u00eb Njeriut Ujk, megjith\u00ebse duke mbajtur nj\u00eb rast t\u00eb rekursit ndaj pretendimit t\u00eb rezervuar i kolektorit t\u00eb lasht\u00eb t\u00eb p\u00ebrvojave njer\u00ebzore t\u00eb njeriut sigurojn\u00eb materiale t\u00eb bazuara n\u00eb operacione kur historia e jet\u00ebs ontogjenetike t\u00eb individit nuk arrin t\u00eb siguroj\u00eb psikik\u00eb me nj\u00eb material t\u00eb till\u00eb. Freud e shpreh k\u00ebt\u00eb skepticiz\u00ebm duke th\u00ebn\u00eb se kjo \u00ebsht\u00eb pyetja m\u00eb delikate n\u00eb t\u00eb gjith\u00eb fush\u00ebn e analiz\u00ebs psikoanalitike. Ai nuk k\u00ebrkon kontributet e Adler ose Jung q\u00eb t\u2019a konsiderojn\u00eb k\u00ebt\u00eb \u00e7\u00ebshtje me nj\u00eb sy kritik, dhe t\u00eb mbajn\u00eb mend se mund\u00ebsia q\u00eb kjo analiz\u00eb e v\u00eb p\u00ebrpara si p\u00ebrvoja e harruar e f\u00ebmij\u00ebris\u00eb mund t\u00eb bazohet n\u00eb fantazit\u00eb e krijuara n\u00eb raste t\u00eb ndodhura von\u00eb. M\u00eb von\u00eb, n\u00eb \u2018The Ego dhe Id\u2019 (1923), ai b\u00ebn loj\u00eb t\u00eb ngusht\u00eb intelektuale me filozofin\u00eb. Me p\u00ebrmendjen e filogjenez\u00ebs lindin probleme t\u00eb reja, prej t\u00eb cilave dikush tenton t\u00eb t\u00ebrheq\u00eb me kujdes mbrapa por nuk ka shum\u00eb ndihm\u00eb p\u00ebr t\u00eb. ‘Nga Historia e Neuroz\u00ebs Foshnjore’, teza q\u00eb parashtronte ekzistenc\u00ebn efektive t\u00eb nj\u00eb trash\u00ebgimie arkaike filogjene nuk \u00ebsht\u00eb n\u00eb m\u00ebnyr\u00eb t\u00eb drejtp\u00ebrdrejt\u00eb n\u00eb pyetje; n\u00eb t\u00eb v\u00ebrtet\u00eb, \u00ebsht\u00eb folur si\u00e7 \u00ebsht\u00eb p\u00ebrcaktuar. Megjithat\u00eb, duke pasur parasysh se Freud gjeti nj\u00eb tjet\u00ebr reciprocitet midis filogjenetikes dhe ontogjenenetikes, k\u00ebshtu q\u00eb i pari \u00ebsht\u00eb i kund\u00ebrt ndaj k\u00ebtij i projektuar nga ky i fundit – kjo tregon se faktor\u00ebt q\u00eb kan\u00eb t\u00eb b\u00ebjn\u00eb me dimensionin ontogjenetik mund t\u00eb sjellin implikime p\u00ebr dimensionin filogjenetik. Jo vet\u00ebm q\u00eb nj\u00eb skepticiz\u00ebm i sh\u00ebndetsh\u00ebm \u00ebsht\u00eb i garantuar kur p\u00ebrballen permes analiz\u00ebs me gjurm\u00ebt e fantazive t\u00eb pand\u00ebrgjegjshme q\u00eb me sa duket vijn\u00eb nga ngjarje shum\u00eb t\u00eb hershme t\u00eb jet\u00ebs, dometh\u00ebn\u00eb, n\u00eb parahistorin\u00eb e nj\u00eb personi – dyshime serioze q\u00eb duhet t\u00eb arg\u00ebtohen si reagim ndaj tabelave narrative q\u00eb supozojn\u00eb me sakt\u00ebsi q\u00eb t\u00eb p\u00ebrshkruajn\u00eb problemet e p\u00ebrbashk\u00ebta t\u00eb njer\u00ebzimit q\u00eb kalojn\u00eb shum\u00eb koh\u00eb m\u00eb par\u00eb, dometh\u00ebn\u00eb, n\u00eb parahistorin\u00eb e grupeve nd\u00ebr-individuale. Shkurtimisht, Freud-i nuk ka asnj\u00eb arsye t\u00eb mos p\u00ebrmbaj\u00eb t\u00eb nj\u00ebjtat rezerva n\u00eb lidhje me filogjenetiken q\u00eb ngre, n\u00eb lidhje me ontogjenetiken. Rezervat lidhur me retrospektiv\u00ebn n\u00eb sip\u00ebrfaqen ontogjenetike kan\u00eb vet\u00ebm disa faqe pas nj\u00eb vendosje n\u00eb dukje mjaft t\u00eb sigurt\u00eb, nocioni i trash\u00ebgimis\u00eb arkaike ndoshta si nj\u00eb zhvendosje e pasiguris\u00eb. J. Lacan shkurton nyj\u00ebn e raportit ambivalent t\u00eb Freud-it me gj\u00ebrat filogjenetike duke i pak\u00ebsuar m\u00eb shum\u00eb ato. Ndryshe nga Freud-i, ai nuk ka simpati p\u00ebr iden\u00eb e ontogjenetik\u00ebs q\u00eb e rikapitullon filogjenetik\u00ebn. P\u00ebr nj\u00eb mendimtar t\u00eb angazhuar p\u00ebr nj\u00eb koncept t\u00eb historis\u00eb individuale dhe kolektive si l\u00ebvizje thelb\u00ebsisht t\u00eb shk\u00ebputur, si e ngulitur dhe e sh\u00ebnjuar me thyerje dhe prerje t\u00eb mprehta q\u00eb pengojn\u00eb q\u00ebndrueshm\u00ebrin\u00eb p\u00ebrmes p\u00ebrs\u00ebritjes s\u00eb nd\u00ebrprerjeve t\u00eb pariparueshme, Lacan zbulon supozimin e dyshuar t\u00eb nj\u00eb vazhdim\u00ebsie substanciale thelb\u00ebsore, q\u00eb q\u00ebndron n\u00eb zem\u00ebr t\u00eb shtres\u00ebs ontogjenetike-filogjenetike, nj\u00eb shtres\u00eb q\u00eb ai e sheh si t\u00eb pandashme nga nj\u00eb shtres\u00eb problematike. N\u00eb nj\u00eb moment, ai e krahason versionin e rikapitulimit t\u00eb lidhjes ontogjenetike-filogjenetike me doktrin\u00ebn racionaliste sokratiko-platonike t\u00eb reminishenc\u00ebs, nj\u00eb doktrin\u00eb epistemologjike duke q\u00ebndruar n\u00eb nj\u00eb teori ontologjike t\u00eb nj\u00eb shpirti t\u00eb unifikuar (psych\u00ea) t\u00eb harmonizuar n\u00eb polisin organik, kozmosin p\u00ebrmbyt\u00ebs dhe qiellin e p\u00ebrjetsh\u00ebm t\u00eb formave t\u00eb pastra. Agjenda e k\u00ebsaj nd\u00ebrhyrjeje \u00ebsht\u00eb, n\u00eb thelb, e thjesht\u00eb: t\u00eb sfidoj\u00eb ndalimin lakanian t\u00eb spekulimeve filogjenetike n\u00eb metapsikologjin\u00eb psikoanalitike (kjo p\u00ebrfshin ndalimin e p\u00ebrs\u00ebritur t\u00eb Lacanit p\u00ebr t\u00eb k\u00ebrkuar origjin\u00ebn e gjuh\u00ebs). Si\u00e7 do t\u00eb shihet, duke b\u00ebr\u00eb k\u00ebshtu, nuk do t\u00eb thot\u00eb t\u00eb mendosh pa miratimin e versioneve m\u00eb t\u00eb ashpra dhe m\u00eb t\u00eb dyshimta t\u00eb spekulimeve t\u00eb tilla t\u00eb artikuluara nga Freud-i; nuk \u00ebsht\u00eb sikur filogjenetika konceptuale terminologjia dhe domosdoshm\u00ebria t\u00eb jet\u00eb e lidhur me nj\u00eb rikapitulimin t\u00eb stilit Haeckel q\u00eb automatikisht p\u00ebrfshin vazhdim\u00ebsin\u00eb dhe q\u00ebndrueshm\u00ebrin\u00eb e nj\u00eb t\u00ebr\u00ebsie themelore, makrokozmike, nj\u00eb nj\u00ebshm\u00ebri t\u00eb madhe si ‘zinxhiri i madh i qenies’. Progresiviteti relativisht i koh\u00ebve t\u00eb fundit n\u00eb fushat p\u00ebrkat\u00ebse (biologjia dhe deg\u00ebt e tij n\u00eb radh\u00eb t\u00eb par\u00eb), argumentet e dendura t\u00eb Lacan-it kund\u00ebr hetimeve n\u00eb origjin\u00ebn dhe burimet arkaike jan\u00eb shum\u00eb m\u00eb pak bind\u00ebse se ato q\u00eb ishin dikur. Libri i r\u00ebnd\u00ebsish\u00ebm dhe intrigues i historis\u00eb s\u00eb Harvardit Daniel Lord Smail n\u00eb historin\u00eb e thell\u00eb do t\u00eb luaj\u00eb nj\u00eb rol ky\u00e7 n\u00eb rivler\u00ebsim kritik t\u00eb filogjenetik\u00ebs n\u00eb lidhje me teorin\u00eb Lacan-it. Kryerja e misionit p\u00ebr t\u00eb krijuar nj\u00eb aparat teorik ateist dhe materialist lakanian k\u00ebrkon detyrimin e psikoanaliz\u00ebs dhe shkencave t\u00eb jet\u00ebs dialektike t\u00eb nd\u00ebrthuren mes veti. Por, p\u00ebr sa koh\u00eb q\u00eb k\u00ebto llogari ontogjenetike marrin si t\u00eb mir\u00ebqen\u00eb vepr\u00ebn e krijuar t\u00eb skelave trans-individuale socio-linguistike q\u00eb ekzistojn\u00eb para ekzistenc\u00ebs t\u00eb entitetit t\u00eb gjall\u00eb t\u00eb hedhur n\u00eb pro\u00e7eset e subjektivizimit, \u00e7\u00ebshtja e k\u00ebtyre strukturave kolektive historiko-p\u00ebrfaq\u00ebsuese vet\u00eb jan\u00eb t\u00eb p\u00ebrshtatshme dhe duhet t\u00eb sillen n\u00eb orbit\u00ebn pothuajse natyraliste k\u00ebshtu q\u00eb strategjit\u00eb biomaterialiste t\u00eb shpjegimit mbeten t\u00eb hapura. Nj\u00eb teori ontogjenetike e formimit t\u00eb subjektit t\u00eb p\u00ebrpunuar n\u00eb interseksionin e psikoanaliz\u00ebs frojdiane-lakaniane dhe shkencat e jet\u00ebs nuk duhet t\u00eb presupozojn\u00eb n\u00eb heshtje, n\u00eb sfondin filozofik, enigmatik, t\u00eb pamundur p\u00ebr t\u2019u par\u00eb nga nj\u00eb simbolik\u00eb. V\u00ebshtir\u00eb se b\u00ebhet ndonj\u00eb pozit\u00eb q\u00eb pretendon t\u00eb jet\u00eb nj\u00eb hetimet idealiste, imanente dhe ateiste\u00a0 t\u00eb orientuar n\u00eb m\u00ebnyr\u00eb shkencore n\u00eb shfaqjen e hershme t\u00eb dimensioneve si\u00e7 duhet p\u00ebrfaq\u00ebsuese e njer\u00ebzimit (dmth, hetimet n\u00eb filogjenetik\u00eb) duhet t\u00eb ndiqen dhe integrohen n\u00eb teori analitike. Lacan-i e pranon hapur se “\u00ebsht\u00eb i interesuar p\u00ebr parahistorin\u00eb”, m\u00eb von\u00eb ai e b\u00ebn t\u00eb qart\u00eb se n\u00eb p\u00ebrputhje me nj\u00eb pik\u00ebpamje shum\u00eb standarde midis vet\u00eb historian\u00ebve, ai privilegjon shpikjen e t\u00eb shkruarit duke p\u00ebrcaktuar kufijt\u00eb midis parahistoris\u00eb dhe historia e duhur. Edhe m\u00eb von\u00eb, n\u00eb ‘L’\u00e9tourdit’, Lacan-i flet p\u00ebr ‘mjerimin e historian\u00ebve’ si kufizimi i tyre n\u00eb hetimin e “dokumente t\u00eb kuptimit” (dmth shkrimet nga t\u00eb cilat mund t\u00eb ken\u00eb kuptim, n\u00eb lidhje me t\u00eb cilat ata mund t\u00eb krijojn\u00eb nj\u00eb bindje dhe\/ose konceptim). Nj\u00eb nga parimet e Lacan-it q\u00eb pohohet rregullisht p\u00ebrgjat\u00eb hap\u00ebsir\u00ebs s\u00eb gj\u00ebr\u00eb t\u00eb itinerarit t\u00eb tij intelektual \u00ebsht\u00eb se konstelacionet e regjistrit t\u00eb tij t\u00eb simbolik\u00ebs duhet t\u00eb trajtohen si gjithmon\u00eb-tashm\u00eb t\u00eb dh\u00ebna, realitete t\u00eb vendosura para \u00e7do ekzistimi t\u00eb \u00e7do subjekti t\u00eb ve\u00e7ant\u00eb. Ai e p\u00ebrshkruan dimensioni simbolik \u00a0si ‘gjith\u00eb rendi simbolik, origjinal\u00a0 nj\u00eb mjedis ku ky dimension’ t\u00ebr\u00ebsisht p\u00ebrfshin ato qenie t\u00eb gjalla t\u00eb dor\u00ebzuara n\u00eb subjektivitet, jo vet\u00ebm p\u00ebrreth tyre, por duke i mund\u00ebsuar format e tyre t\u00eb jet\u00ebs p\u00ebr t\u00eb filluar. Duke b\u00ebr\u00eb thirrje p\u00ebr autoritetin e Heidegger-i (dikush q\u00eb mish\u00ebron \u00e7do gj\u00eb, p\u00ebrve\u00e7 nj\u00eb Marx-i t\u00eb inspiruar nga materializmi historik\/dialektik q\u00eb i \u00ebsht\u00eb besuar shkencave fizike dhe eksperimentale t\u00eb modernitetit), Lacan-i pohon se ‘gjuha \u00ebsht\u00eb para njeriut, e cila \u00ebsht\u00eb e dukshme. Jo vet\u00ebm q\u00eb njeriu \u00ebsht\u00eb lindur n\u00eb gjuh\u00eb, pik\u00ebrisht ashtu si\u00e7 ka lindur n\u00eb bot\u00eb, por ai lind nga gjuha’. Lacan-i, duke u p\u00ebrpjekur t\u00eb mbroj\u00eb ndales\u00ebn e tij t\u00eb pyetjeve q\u00eb shqyrtojn\u00eb origjin\u00ebn e gjuh\u00ebs n\u00eb baza epistemologjike, ndonj\u00ebher\u00eb shp\u00ebrthehen ndaj nj\u00ebra-tjetr\u00ebs shtresat epistemologjike dhe ontologjike t\u00eb reflektimit pa shpjegime dhe justifikime eksplicite. Theksimi ontologjik n\u00ebn ndikimin heidegerian \u00ebsht\u00eb n\u00eb paragjykim, me qenien njer\u00ebzore qua parl\u00eatre<\/u><\/em><\/strong> (duke folur) q\u00eb ka p\u00ebr shkak t\u00eb ekzistenc\u00ebs s\u00eb ti\/saj n\u00eb ekzistenc\u00ebn e p\u00ebrjetshme t\u00eb m\u00ebparshme simbolike t\u00eb madhe n\u00eb t\u00eb cil\u00ebn ai \u00ebsht\u00eb hedhur. Ngjash\u00ebm, Lacan-i diku tjet\u00ebr pretendon se “antropologjia m\u00eb e mir\u00eb nuk mund t\u00eb shkoj\u00eb m\u00eb tej sesa t\u00eb b\u00ebhet njeriu duke folur\u201c. Fakti q\u00eb Lacan-i nuk e kufizon veten vazhdimisht n\u00eb nj\u00eb epistemologji t\u00eb stilit kantian\/wittgenstein,\u00a0 n\u00eb t\u00eb cil\u00ebn sht\u00ebpia e burgut t\u00eb gjuh\u00ebs (marr\u00eb hua nj\u00eb fraz\u00eb nga Frederic Jameson) p\u00ebrcakton kufijt\u00eb q\u00eb e b\u00ebjn\u00eb nj\u00eb linguistik\u00eb t\u00eb paarritshme n\u00eb dijet e konstituara dhe t\u00eb nd\u00ebrmjet\u00ebsuara n\u00eb m\u00ebnyr\u00eb gjuh\u00ebsore \u00ebsht\u00eb shfaqur n\u00eb deklarata si ‘realiteti \u00ebsht\u00eb n\u00eb fillim i sh\u00ebnuar nga nihilizmi simbolik’ dhe ‘universi simbolik ekziston s\u00eb pari\u2019 dhe se universi i v\u00ebrtet\u00eb vjen p\u00ebr t’u vendosur posht\u00eb n\u00eb brend\u00ebsi t\u00eb tij”, Lacan-i p\u00ebrs\u00ebri riorganizon nj\u00eb nga aksiomat e tij shpalljen e duhur, ‘N\u00eb fillim ishte fjala’, ai insiston q\u00eb “\u00ebsht\u00eb nj\u00eb fillim\u00a0 enigmatik”. Vendosja e rendeve socio-simbolike si kuptues dhe sistemues gjuh\u00ebsor-institucional, jepet n\u00eb nj\u00eb linj\u00eb e argumentimit t\u00eb n\u00ebnvizuar nga Lacan-i tregton n\u00eb heshtje premis\u00ebn e Frojdit se nj\u00ebri \u00ebsht\u00eb n\u00eb gjendje t\u00eb l\u00ebviz\u00eb mbrapa dhe mbrapa midis ontogjenis\u00eb dhe filozofit, n\u00eb m\u00ebnyr\u00eb q\u00eb gjetjet n\u00eb nj\u00eb nivel mund t\u00eb aplikohen n\u00eb nivelin tjet\u00ebr. Gjat\u00eb gjith\u00eb m\u00ebsimeve t\u00eb tij, Lacan-i pretendon se, ajo q\u00eb vjen p\u00ebrpara marrjes s\u00eb gjuh\u00ebs nga i riu, q\u00eb \u00ebsht\u00eb objekt i rilindur, \u00ebsht\u00eb i aft\u00eb t\u00eb jet\u00eb (gabimisht) i recensuar ekskluzivisht p\u00ebrmes retrospektiva q\u00eb rrjedhin dhe kusht\u00ebzuar nga konteksti ‘verbal’, qeniet q\u00eb flasin p\u00ebr t\u00eb kuptuar at\u00eb q\u00eb ata ishin p\u00ebrpara k\u00ebtij subjektivizmi linguistik, jan\u00eb t\u00eb destinuar t\u00eb projektojn\u00eb dhe t\u00eb mbesin t\u00eb mbingarkuara m\u00eb kot p\u00ebr t\u00eb arritur nj\u00eb transcendenc\u00eb t\u00eb paarritshme. Kufizimi metodologjik q\u00eb mbart mbi ontogjenetik\u00ebn se shfaqja e zgjatur e p\u00ebrkohshme zbatohet edhe nga Lacan-i n\u00eb \u00e7\u00ebshtjet q\u00eb kan\u00eb t\u00eb b\u00ebjn\u00eb me filogjenetik\u00ebn. Nj\u00eb nga ironit\u00eb n\u00eb kontekstin aktual \u00ebsht\u00eb se ky veprim, pjes\u00ebrisht, supozon dhe pranon paralelizmin reciprok t\u00eb pasqyruar midis filogjenetik\u00ebs dhe ontogjenetik\u00ebs t\u00eb propozuar nga Freud-i, pasi angazhimi\u00a0 dhe ekuivalenca e supozuar midis foshnjave pa fjal\u00eb dhe qenieve njer\u00ebzore arkaike \u00ebsht\u00eb b\u00ebr\u00eb jasht\u00ebzakonisht e diskutueshme dhe e debatueshme. Lacan-i vet\u00eb her\u00eb pas here shpreh mendimin n\u00eb lidhje me gjuh\u00ebn q\u00eb ‘kjo kurr\u00eb nuk mund t\u00eb ket\u00eb qen\u00eb atje, kjo ka ekzistuar q\u00eb nga fillimi’. Prandaj, nj\u00eb interpretim i besuesh\u00ebm i k\u00ebtij pasazhi \u00ebsht\u00eb se n\u00eb tension me pretendimet e tij m\u00eb t\u00eb forta ontologjike p\u00ebr origjinalitetin fillestar dhe origjinal t\u00eb ‘fjal\u00ebs’, ai \u00ebsht\u00eb n\u00eb k\u00ebt\u00eb rast i k\u00ebnaqur p\u00ebr t\u00eb pushtuar me nj\u00eb pretendim t\u00eb dob\u00ebt epistemologjik p\u00ebr efektin q\u00eb fillestar\u00ebt ardhja e ‘rendit struktural’ t\u00eb simbolik\u00ebs t\u00eb madhe t\u00eb krijoj\u00eb t\u00eb tjera transcendenca kantiane t\u00eb \u00a0tipit i domosdosh\u00ebm\/iluzion, nj\u00eb mirazh n\u00eb t\u00eb cilin ky rend duket si gjithmon\u00eb-tashm\u00eb i pranish\u00ebm. Lacan-i kthehet n\u00eb tem\u00ebn e burimit t\u00eb rr\u00ebnj\u00ebs s\u00eb gjuh\u00ebs: \u201cMendoni p\u00ebr origjin\u00ebn e gjuh\u00ebs. Ne imagjinojm\u00eb se duhet t\u00eb ket\u00eb qen\u00eb nj\u00eb koh\u00eb kur njer\u00ebzit n\u00eb k\u00ebt\u00eb tok\u00eb filluan t\u00eb flasin. Pra, pranojm\u00eb nj\u00eb shfaqje. Por, nga momenti kur struktura specifike e k\u00ebsaj shfaqjeje kapet, e gjejm\u00eb absolutisht t\u00eb pamundur t\u00eb spekulojm\u00eb p\u00ebr at\u00eb q\u00eb e parapriu, p\u00ebrve\u00e7se me simbolet q\u00eb ishin gjithmon\u00eb t\u00eb zbatueshme. Ajo q\u00eb duket t\u00eb jet\u00eb e re n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb gjithmon\u00eb duket se shtrihet pafund\u00ebsisht n\u00eb p\u00ebrjet\u00ebsi, para vetes. Ne nuk mundemi, n\u00ebp\u00ebrmjet mendimit, t\u00eb shfuqizojm\u00eb nj\u00eb rend t\u00eb ri. Kjo vlen p\u00ebr \u00e7do gj\u00eb, p\u00ebrfshir\u00eb origjin\u00ebn e bot\u00ebs.\u201d Historia njer\u00ebzore para shfaqjes s\u00eb gjuh\u00ebs si fjalim, p\u00ebr Lacan-in, pothuajs\u00eb reale \u00ebsht\u00eb e pamundur. Filogjeneza arkaike filozofike, megjith\u00ebse pranohet t\u00eb ekzistoj\u00eb, n\u00ebse vet\u00ebm si nj\u00eb ekzistenc\u00eb fantazm\u00eb jasht\u00eb fush\u00ebs s\u00eb ekzistenc\u00ebs s\u00eb pranuar (p.sh. qenia e ekzistenc\u00ebs si\u00e7 \u00ebsht\u00eb e p\u00ebrb\u00ebr\u00eb nga Logosi) \u00ebsht\u00eb jasht\u00eb, epistemologjikisht kufizohet jasht\u00eb kufijve para kohe, nj\u00eb reale p\u00ebrtej realiteteve imagjinare dhe simbolike t\u00eb qenieve t\u00eb t\u00eb folurit. P\u00ebr m\u00eb tep\u00ebr, duke ndjekur nga af\u00ebr gjurm\u00ebt e Kantit, Lacan-i pretendon se p\u00ebrpjekjet spekulative t\u00eb paligjshme p\u00ebr t\u00eb kap\u00ebrcyer kufirin e kufizuar n\u00eb m\u00ebnyr\u00eb gjuh\u00ebsore midis parahistoris\u00eb si prelinguistik\u00eb\u00a0 dhe asaj historiko-gjuh\u00ebsore gjenerojn\u00eb fiksionet dhe fantazmat. \u201cE kuptuar mir\u00eb, \u00e7\u00ebshtja e origjin\u00ebs s\u00eb gjuh\u00ebs \u00ebsht\u00eb nj\u00eb nga ato subjekte q\u00eb m\u00eb s\u00eb miri u jepen delireve t\u00eb organizuara, kolektive ose individuale. Gjuha \u00ebsht\u00eb atje. \u00cbsht\u00eb nj\u00eb emergjenc\u00eb. Tani q\u00eb ajo ka dal\u00eb, ne kurr\u00eb nuk do t\u00eb dim\u00eb m\u00eb par\u00eb se kur dhe se si u k\u00ebrc\u00ebnua, as se si gj\u00ebrat ishin para se t\u00eb ishte.\u201d N\u00eb seminarin e shtat\u00ebmb\u00ebdhjet\u00eb, Lacan-i referon, ‘ne t\u00eb gjith\u00eb e dim\u00eb se p\u00ebr t\u00eb strukturuar njohurit\u00eb si\u00e7 duhet duhet t\u00eb braktis\u00ebsh \u00e7\u00ebshtjen e origjin\u00ebs’, ve\u00e7an\u00ebrisht ‘origjin\u00ebn e gjuh\u00ebs’.\u00a0 N\u00eb seminarin e tet\u00ebmb\u00ebdhjet\u00eb, Lacan-i ia atribuon p\u00ebrparimin e tij historik t\u00eb b\u00ebr\u00eb nga gjuh\u00ebsia n\u00eb braktisjen e k\u00ebsaj disipline, n\u00eb shekullin XIX t\u00eb problemit t\u00eb burimeve historike fillestare t\u00eb gjuh\u00ebve, n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb i pret lamtumir\u00eb n\u00eb “periudhen e\u00a0 mitizimi gjenetik”. Njohuria nuk merr askend n\u00ebse humbet koh\u00ebn e tij t\u00eb \u00e7muar duke u ngat\u00ebrruar n\u00eb pamjen e halucinacioneve, imagjinatave. Duke iu kthyer \u00e7\u00ebshtjes t\u00eb absolutizmit t\u00eb pakualifikuar t\u00eb Lacan-it (ne kurr\u00eb nuk do t\u00eb dim\u00eb m\u00eb kurr\u00eb ‘) ai i paraqet but\u00ebsisht\u00a0 kualifikimet n\u00eb raste t\u00eb tjera. Ai flet p\u00ebr nj\u00eb kuptim konceptual t\u00eb lindjes s\u00eb gjuh\u00ebs n\u00eb nj\u00eb m\u00ebnyr\u00eb t\u00eb kusht\u00ebzuar (‘n\u00ebse’) dhe z\u00ebvend\u00ebson ‘gjithnj\u00eb’ me ‘p\u00ebr nj\u00eb koh\u00eb t\u00eb gjat\u00eb’ (‘n\u00ebse kishim nj\u00eb ide se si lind gjuha – di\u00e7ka q\u00eb ne duhet t\u00eb heqim dor\u00eb nga \u00e7do njohuri p\u00ebr nj\u00eb koh\u00eb t\u00eb gjat\u00eb’). Njohurit\u00eb mbi origjin\u00ebn e gjuh\u00ebs mund t\u00eb p\u00ebrfshihen n\u00eb m\u00ebnyr\u00eb retroaktive nga brenda dhe jasht\u00eb gjuh\u00ebs, dhe, n\u00eb vitin 1967, Lacan-i e riartikulon veten k\u00ebshtu: \u201cMos e imagjinoni se njeriu shpiku gjuh\u00ebn. Ju nuk jeni t\u00eb sigurt p\u00ebr k\u00ebt\u00eb, nuk keni prova, dhe nuk keni par\u00eb asnj\u00eb kafsh\u00eb njer\u00ebzore para jush Homo Sapiens si ky.\u201d Kjo nuk do t\u00eb thot\u00eb se kjo \u00ebsht\u00eb nj\u00eb ndalim q\u00eb do t\u00eb ishte e nevojshme si p\u00ebrgjithmon\u00eb, por \u00ebsht\u00eb e men\u00e7ur t\u00eb mos tregohen p\u00ebrralla, dhe gjithnj\u00eb tregohen tregime t\u00eb fabrikuara n\u00eb nivelin e origjin\u00ebs. P\u00ebrve\u00e7 k\u00ebsaj, n\u00ebse kufizimet prodhuese p\u00ebr fusha t\u00eb caktuara (p\u00ebr shembull, gjuh\u00ebsia dhe\/ose psikoanaliz\u00eb) jan\u00eb t\u00eb zbatueshme dhe t\u00eb favorshme p\u00ebr fusha t\u00eb tjera \u00ebsht\u00eb shum\u00eb e diskutueshme. Lidhur me k\u00ebt\u00eb dhe n\u00eb nj\u00eb nivel intra-psikoanalitik, qoft\u00eb nj\u00eb limit (metodologjik\/epistemologjik) i p\u00ebrshtatsh\u00ebm p\u00ebr analizat klinike (n\u00eb t\u00eb cilat ontogjeneza mbizot\u00ebron) drejtp\u00ebrdrejt dhe si nj\u00eb gj\u00eb e natyrshme mban p\u00ebr metapsikologji analitike \u00ebsht\u00eb gjithashtu e ndjeshme ndaj mosmarr\u00ebveshjeve t\u00eb ashpra. P\u00ebr t\u00eb qen\u00eb m\u00eb i sakt\u00eb, edhe n\u00ebse Lacan-i ka deklaruar se ateizmi psikoanalitik garanton se p\u00ebrmbajtja e teorizimeve t\u00eb tij n\u00eb lidhje me ontogjenetik\u00ebn dhe filogjenetiken jan\u00eb laike, mund t\u00eb pranohet se tiparet vendimtare formale t\u00eb k\u00ebtyre teorizimeve t\u00eb nj\u00ebjta jan\u00eb larg nga ato laike, n\u00eb fund t\u00eb fundit duke arritur n\u00eb gjurm\u00ebt e maskuar t\u00eb nj\u00eb teologjie tradicionale, konservatore. K\u00ebtu, Lacan-i bie viktim\u00eb e nj\u00eb kurthi q\u00eb ai vet\u00eb e heton m\u00eb mir\u00eb se kushdo tjet\u00ebr, ateist\u00ebt, t\u00eb cil\u00ebt n\u00eb m\u00ebnyr\u00eb t\u00eb zhurmshme bien n\u00eb vdekjen e Per\u00ebndis\u00eb, zakonisht kan\u00eb tendenc\u00eb t\u00eb injorojn\u00eb modelet n\u00eb t\u00eb cilat, si\u00e7 e thot\u00eb Lacan-i, “Per\u00ebndia \u00ebsht\u00eb i pavet\u00ebdijsh\u00ebm”,\u00a0 nga pik\u00ebpamja e psikoanaliz\u00ebs, aq m\u00eb pak nj\u00eb beson q\u00eb vet\u00eb besohet, ka m\u00eb shum\u00eb t\u00eb ngjar\u00eb q\u00eb besimet e tij t\u00eb vazhdojn\u00eb pik\u00ebrisht duke mbetur pa ndjenja dhe paanalizuar. Nj\u00eb analiz\u00eb e Lacan-i, si ateist\u00eb n\u00eb m\u00ebnyrat n\u00eb t\u00eb cilat\u00a0 insiston q\u00eb t\u00eb gjitha analizat e v\u00ebrteta t\u00eb denj\u00eb p\u00ebr emrin duhet t\u00eb jen\u00eb, k\u00ebrkesat duhet t\u00eb rrjedhin dhe likuidimin e investimeve t\u00eb vet\u00ebdijshme dhe t\u00eb pavet\u00ebdijshme kok\u00ebfort\u00eb teologjike dhe fetare. Kjo do t\u00eb thot\u00eb, n\u00ebse Lacan-i \u00ebsht\u00eb i sinqert\u00eb n\u00eb thirrjen e tij p\u00ebr t’u mbledhur ndjekja e p\u00ebrpjekjes s\u00eb v\u00ebshtir\u00eb dhe shum\u00eb t\u00eb p\u00ebrfunduar t\u00eb laicizimit t\u00eb materializmit, pastaj besnik\u00ebria ndaj k\u00ebtij dikton duke iu n\u00ebnshtruar kritikave t\u00eb pam\u00ebshirshme ata q\u00eb t\u00eb tjer\u00eb devijojn\u00eb nga kjo rrug\u00eb p\u00ebrpjet\u00eb. Lidhur me nocionin e materializmit, historia e shenjt\u00eb shihet si nj\u00eb rritje t\u00eb nj\u00eb onto-teologjis\u00eb, ajo lidhet me nj\u00eb dualiz\u00ebm ontologjik idealist. Descartes :\u201d… kronologjia e shkurt\u00ebr e tregimit historik standard t\u00eb shek. XX u nd\u00ebrtua n\u00eb nj\u00eb dallim t\u00eb ngurt\u00eb kartezian midis mendjes dhe trupit: trupi mund t\u00eb jet\u00eb i vjet\u00ebr, por mendja, p\u00ebr t\u00eb gjitha q\u00ebllimet dhe q\u00ebllimet, \u00ebsht\u00eb e re. Kjo \u00ebsht\u00eb arsyeja pse kronologjia standarde historike e p\u00ebrdorur n\u00eb kultura \u00ebsht\u00eb ndikuar nga judeo-krishterimi, duke filluar si ajo e rreth 4000 para Krishtit, mund t\u00eb p\u00ebrballonte historin\u00eb e thell\u00eb t\u00eb njer\u00ebzimit\u201d.\u00a0 Leht\u00eb mund t\u00eb z\u00ebvend\u00ebsohet ‘parl\u00eatre’ p\u00ebr ‘mendje’ p\u00ebr t\u00eb prodhuar nj\u00eb riformulimi t\u00eb sakt\u00eb i disa ndjenjave anti-filogjenike t\u00eb Lacan-it. Si\u00e7 shihet, Lacan-i pranon se njer\u00ebzit si organizma biologjik\u00eb (si trupa) kan\u00eb ekzistuar gjat\u00eb sesa shtrirja relativisht m\u00eb e shkurt\u00ebr e historis\u00eb s\u00eb regjistruar, dometh\u00ebn\u00eb, historia e shkurt\u00ebr \/ e shenjt\u00eb e bazuar vet\u00ebm n\u00eb mbetjet socio-gjuh\u00ebsore. P\u00ebrve\u00e7 “inercionit” t\u00eb besimeve t\u00eb pand\u00ebrgjegjshme n\u00eb historin\u00eb e shenjt\u00eb, besimet d\u00ebshmuan nga format, kritikat e Lacan-it t\u00eb arsyetimit filogjenetik n\u00eb baz\u00eb t\u00eb epistemologjis\u00eb jan\u00eb t\u00eb nj\u00ebjtat kund\u00ebrshtime t\u00eb b\u00ebra nga historian\u00ebt e p\u00ebrshkruar n\u00eb librin e Smail-it, t\u00eb cil\u00ebt u ngrit\u00ebn n\u00eb kronologjin\u00eb e shkurt\u00ebr jo-aq laike. Ashtu si Lacan-i k\u00ebmb\u00ebngul se historia duhet t\u00eb filloj\u00eb me ‘Fjal\u00ebn’ d.m.th. ‘Fryma e Shenjt\u00eb’, kufizimet epistemologjike t\u00eb subjekteve historikisht t\u00eb nd\u00ebrgjegjsh\u00ebm si qenie e t\u00eb folurit gjithmon\u00eb – tashm\u00eb t\u00eb p\u00ebrfshira n\u00eb konstelacionet socio-gjuh\u00ebsore. Prania historike siguron ndoshta d\u00ebshmin\u00eb m\u00eb t\u00eb mir\u00eb, \u00e7\u00ebshtjen ky\u00e7e p\u00ebr k\u00ebt\u00eb, konsumatori bashk\u00ebkohor (i von\u00eb) kapitalizmi e shtyn p\u00ebrpara n\u00eb drejtime historike n\u00eb m\u00ebnyr\u00eb t\u00eb pjesshme pjes\u00ebrisht n\u00eb baz\u00eb t\u00eb asaj se si vazhdimisht prodhon pak\u00ebnaq\u00ebsi dhe mungesa. P\u00ebr m\u00eb tep\u00ebr, ndjeshm\u00ebrit\u00eb lakaniane nxisin p\u00ebr mbajtjen n\u00eb mendje, madje edhe n\u00eb nivelet evolucionare dhe neuro-shkencore, mosbarazin\u00eb konstitucionale dhe mosfunksionimin e qenies njer\u00ebzore, deri n\u00eb kockat e zhveshura, bazat e mishit t\u00eb par\u00ebnd\u00ebsish\u00ebm n\u00eb fiziologjin\u00eb e t\u00eb k\u00ebtyre qenieve. Nj\u00eb materializ\u00ebm ekzistencial i pozicionuar n\u00eb kryq\u00ebzimin mes shkenc\u00ebs dhe psikoanaliz\u00ebs, nj\u00eb materializ\u00ebm n\u00eb t\u00eb cilin shkenca gjithashtu i jep besim t\u00eb v\u00ebrtet\u00eb p\u00ebrpar\u00ebsis\u00eb s\u00eb ekzistenc\u00ebs s\u00eb supozuar mbi thelbin, \u00ebsht\u00eb nj\u00eb mund\u00ebsi e v\u00ebrtet\u00eb n\u00eb dit\u00ebt e sotme. N\u00eb mendjen e Lacanit, perspektivat filogjenetike q\u00eb ai refuzon jan\u00eb t\u00eb nd\u00ebrlidhura me evolucionizmin, \u00ebsht\u00eb i lidhur p\u00ebr t\u00eb me nj\u00eb metafizik\u00eb t\u00eb p\u00ebrkohshme dhe substanciale spontane, duke theksuar but\u00ebsin\u00eb, gradualitetin, vazhdim\u00ebsin\u00eb dhe orientimin teleologjik, kuptohet me forc\u00eb n\u00eb vazhdim\u00ebsin\u00eb kund\u00ebr mosinterpretimit, si konsideratat psikoanalitike dhe shkencore b\u00ebrtasin p\u00ebr nj\u00eb dialektik\u00eb n\u00eb t\u00eb cil\u00ebn nd\u00ebrprerjet e llojeve t\u00eb ndryshme mbeten pjes\u00eb e historise. N\u00ebse lakanianizmi duhet t\u00eb arrij\u00eb detyr\u00ebn e transformimit t\u00eb vetvetes n\u00eb nj\u00eb korniz\u00eb teorike t\u00eb sh\u00ebndosh\u00eb sekulare t\u00eb integruar me materializmat historike dhe dialektike t\u00eb p\u00ebrcaktuara fillimisht nga Marx-i dhe Engels-i, duhet t\u00eb b\u00ebj\u00eb paqen e saj me neuroshkencat dhe teorit\u00eb evolucionare n\u00eb m\u00ebnyr\u00eb q\u00eb n\u00eb dit\u00ebt e sotme t\u00eb jen\u00eb m\u00eb t\u00eb lehta t\u00eb kuptueshme.<\/p>\n","protected":false},"excerpt":{"rendered":"

Nga Blerta Haxhiaj Lacan-i n\u00eb m\u00ebnyr\u00eb periodike e identifikon veten si nj\u00eb materialist, duke l\u00ebn\u00eb t\u00eb kuptohet se ai \u00ebsht\u00eb i prirur n\u00eb drejtim t\u00eb materializmit historik dhe dialektik t\u00eb frym\u00ebzuar nga marksizmi n\u00eb ve\u00e7anti.<\/p>\n","protected":false},"author":1,"featured_media":6754,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[5],"tags":[],"class_list":["post-6919","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\/6919","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=6919"}],"version-history":[{"count":1,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/posts\/6919\/revisions"}],"predecessor-version":[{"id":6920,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/posts\/6919\/revisions\/6920"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/media\/6754"}],"wp:attachment":[{"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=6919"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=6919"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=6919"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}