{"id":2025,"date":"2013-04-03T11:59:34","date_gmt":"2013-04-03T11:59:34","guid":{"rendered":""},"modified":"2021-10-11T12:00:41","modified_gmt":"2021-10-11T10:00:41","slug":"besimi-d19","status":"publish","type":"post","link":"https:\/\/orthodoxalbania.org\/2020\/2013\/04\/03\/besimi-d19\/","title":{"rendered":"Besimi – Panajotis N. Trempela"},"content":{"rendered":"

Besimi.<\/strong><\/h4>\n

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Panajotis N. Trempela P\u00ebrkthyer n\u00eb shqip nga Dhimit\u00ebr Beduli Botim i Kish\u00ebs Orthodhokse Autoqefale t\u00eb Shqip\u00ebris\u00eb
\nTiran\u00eb, 1994<\/em><\/p>\n

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\u00cbsht\u00eb i denj\u00eb besimi p\u00ebr logjik\u00ebn e njeriut?<\/strong><\/h4>\n

\u00a0 \u00a0 Kur njeriu drejton syt\u00eb e tij nga bota e jashtme, prej rregullit dhe harmonis\u00eb s\u00eb admirueshme q\u00eb zot\u00ebron n\u00eb t\u00eb, arrin te ideja e Per\u00ebndis\u00eb, krijuesit t\u00eb t\u00eb gjithave. Dhe kur p\u00ebrqendron pastaj t\u00ebr\u00eb mendimet e veta n\u00eb brendshm\u00ebrin\u00eb e tij, ndjen se d\u00ebshirat e tij m\u00eb t\u00eb thella dhe rrahjet m\u00eb t\u00eb gjalla t\u00eb zemr\u00ebs s\u00eb vet drejtohen ndaj nj\u00eb bote tjet\u00ebr, krejt t\u00eb panjohur dhe t\u00eb padukshme p\u00ebr t\u00eb, por q\u00eb ekzistenc\u00ebn dhe jet\u00ebn e lumtur t\u00eb s\u00eb cil\u00ebs e parandjen. Para k\u00ebsaj bote shpirt\u00ebrore, bota q\u00eb ndiejm\u00eb dhe shohim, s’\u00ebsht\u00eb ve\u00e7 nj\u00eb p\u00ebrfytyrim i dob\u00ebt, pasqyr\u00eb e mang\u00ebt, n\u00eb t\u00eb cil\u00ebn mezi dallojm\u00eb nj\u00eb hije t\u00eb vog\u00ebl t\u00eb asaj madh\u00ebshtie qiellore.<\/p>\n

\u00a0 \u00a0 T\u00eb ngjash\u00ebm me ata sh\u00ebtit\u00ebs t\u00eb nat\u00ebs, q\u00eb kalojn\u00eb ngadal\u00eb an\u00ebs s\u00eb nj\u00eb liqeni t\u00eb qet\u00eb dhe t\u00eb paqsh\u00ebm, shohim, si ata, pasqyrimin e dob\u00ebt dhe t\u00ebrheq\u00ebs t\u00eb maleve t\u00eb p\u00ebrjetshme t\u00eb bot\u00ebs s\u00eb p\u00ebrmbindijshme q\u00eb ngrihen madh\u00ebrisht larg nesh, afrohemi te ajo me an\u00eb t\u00eb k\u00ebrkimeve t\u00eb logjik\u00ebs son\u00eb, por nuk mund ta kapim dhe ta v\u00ebzhgojm\u00eb drejtp\u00ebrs\u00ebdrejti.<\/p>\n

\u00a0 \u00a0 Arrijm\u00eb para pragjeve madh\u00ebshtore t\u00eb k\u00ebsaj skene qiellore dhe t\u00eb v\u00ebrtet\u00eb, por \u00ebsht\u00eb e pamundur q\u00eb t\u00eb hyjm\u00eb n\u00eb t\u00eb p\u00ebrbrendshmet e saj.<\/p>\n

\u00a0 \u00a0 Por mendja e njeriut nuk rri e qet\u00eb. N\u00eb qoft\u00eb se nga v\u00ebzhgimi i bot\u00ebs m\u00ebsoi q\u00eb ekziston Per\u00ebndia, kjo njohje nuk \u00ebsht\u00eb e mjaftueshme. Do q\u00eb t\u00eb hyj\u00eb brenda n\u00eb substanc\u00ebn dhe natyr\u00ebn e Krijuesit.<\/p>\n

\u00a0 \u00a0 Do q\u00eb t\u00eb m\u00ebsoj\u00eb vullnetet dhe pun\u00ebt e Tij, t\u00eb sigurohet mbi q\u00ebllimet e p\u00ebrkujdesjes s\u00eb Tij t\u00eb t\u00ebr\u00ebmir\u00eb dhe t\u00eb informohet m\u00eb plot\u00ebsisht mbi shkakun p\u00ebr t\u00eb cilin mir\u00ebsia e Tij krijoi bot\u00ebn. N\u00eb qoft\u00eb se njeriu nga v\u00ebzhgimi i vetvetes m\u00ebsoi q\u00eb shpirti i tij drejtohet ndaj nj\u00eb bot\u00eb tjet\u00ebr m\u00eb t\u00eb p\u00ebrsosur, kjo njohje nuk e k\u00ebnaq. Do q\u00eb ta v\u00ebzhgoj\u00eb k\u00ebt\u00eb bot\u00eb. Do t\u00eb shikoj\u00eb cila do t\u00eb jet\u00eb gjendja p\u00ebrfundimtare e shpirtit t\u00eb vet, cila do t\u00eb jet\u00eb jeta e tij e ardhshme dhe e p\u00ebrjetshme. Mendja e njeriut nuk rri e qet\u00eb. Edhe me shum\u00eb t\u00eb drejt\u00eb. Sepse nuk \u00ebsht\u00eb fjala vet\u00ebm q\u00eb t\u00eb k\u00ebnaq\u00eb nj\u00eb kureshtje t\u00eb thjesht\u00eb. \u00cbsht\u00eb fjala q\u00eb t\u00eb kuptoj\u00eb disa t\u00eb v\u00ebrteta jetike, t\u00eb cilat derdhin drit\u00eb t\u00eb plot\u00eb n\u00eb problemin e jet\u00ebs edhe japin drejtimin e duhur n\u00eb k\u00ebt\u00eb jet\u00eb. Si, pra, do t\u00eb mund\u00eb njeriu, duke hyr\u00eb n\u00eb kufijt\u00eb e p\u00ebrmbindijsh\u00ebm t\u00eb bot\u00ebs shpirt\u00ebrore, t\u00eb marr\u00eb njoftime, me t\u00eb cilat do t\u00eb k\u00ebnaqej etja e shpirtit t\u00eb tij? Me an\u00eb t\u00eb besimit.<\/p>\n

\u00a0\u00a0 \u00a0 Dhe me t\u00eb v\u00ebrtet\u00eb. Njeriun, q\u00eb \u00ebsht\u00eb nj\u00eb me ne, t\u00eb cilin e shohim dhe e d\u00ebgjojm\u00eb, me t\u00eb cilin vijm\u00eb n\u00eb kontakt direkt dhe t\u00eb ngusht\u00eb, nuk mundemi ta njohim krejt\u00ebsisht n\u00eb brendshm\u00ebrin\u00eb e tij. \u00c7’mendon, \u00e7’gjykon, \u00e7’studion, \u00e7’ka nd\u00ebrmend t\u00eb b\u00ebj\u00eb, \u00e7’d\u00ebshiron, \u00ebsht\u00eb e pamundur, krejt e pamundur ta dim\u00eb, po qe se vet\u00eb ai nuk na e shfaq. Ca m\u00eb tep\u00ebr \u00ebsht\u00eb e pamundur pra, q\u00eb vet\u00eb ne t\u00eb v\u00ebzhgojm\u00eb dhe t\u00eb m\u00ebsojm\u00eb natyr\u00ebn e Per\u00ebndis\u00eb s\u00eb pakufishme, vullnetin dhe jet\u00ebn e lumtur! Oqeani i natyr\u00ebs hyjnore \u00ebsht\u00eb i pambaruar dhe i pafund dhe vet\u00ebm nj\u00eb i palogjiksh\u00ebm do t\u00eb kujtonte se mundet ta mas\u00eb. A! Jo. P\u00ebr t\u00eb gjitha problemet q\u00eb q\u00ebndrojn\u00eb mbi ndijen ton\u00eb, vet\u00ebm at\u00ebher\u00eb do t\u00eb m\u00ebsojm\u00eb, kur do t\u00eb na i shfaq\u00eb Per\u00ebndia. Dhe vet\u00ebm aq sa do t\u00eb na zbuloj\u00eb Per\u00ebndia. Ai do t\u00eb flas\u00eb dhe ne me shpres\u00eb do t\u00eb d\u00ebgjojm\u00eb. Ai do t\u00eb thot\u00eb dhe ne me p\u00ebrulje do t\u00eb bindemi. Ai do t\u00eb zbuloj\u00eb dhe ne do t\u00eb besojm\u00eb. Po, do t\u00eb besojm\u00eb. Sepse besimi \u00ebsht\u00eb e vetmja udh\u00eb, me an\u00ebn e s\u00eb cil\u00ebs do t\u00eb m\u00ebsojm\u00eb \u00e7ka nuk mundemi t\u00eb kuptojm\u00eb dhe t\u00eb v\u00ebzhgojm\u00eb me an\u00eb t\u00eb ndjenjave tona l\u00ebndore.<\/p>\n

\u00a0 \u00a0 Por jo, thon\u00eb shum\u00eb. Besimi na flet p\u00ebr gj\u00ebra t\u00eb pahetueshme, kurse ne jemi miq t\u00eb pozitivizmit dhe pranojm\u00eb vet\u00ebm at\u00eb, t\u00eb cil\u00ebn m\u00eb p\u00ebrpara dhe e kuptojm\u00eb. \u00c7do gj\u00eb q\u00eb nuk mundemi ta prekim me duart tona dhe ta dallojm\u00eb me syt\u00eb tan\u00eb, nuk mundemi dhe ta besojm\u00eb. Me fjal\u00eb t\u00eb tjera pretendojn\u00eb t\u00eb zbresin Per\u00ebndin\u00eb e t\u00ebr\u00eblart\u00eb n\u00eb nivelin e tyre t\u00eb ul\u00ebt dhe, duke e futur n\u00eb laboratorin e tyre anatomik, ta shtrijn\u00eb mbi shtratin kirurgjikal q\u00eb ta ekzaminojn\u00eb si ndonj\u00eb t\u00eb vdekur t\u00eb zakonsh\u00ebm. Pretendojn\u00eb, q\u00eb me po ato masa dhe mjete, t\u00eb hetojn\u00eb bot\u00ebn e dukshme dhe t\u00eb padukshme, d.m.th. dy bot\u00eb q\u00eb ndryshojn\u00eb dhe q\u00ebndrojn\u00eb larg nj\u00ebra tjetr\u00ebs pa mas\u00eb. Duan q\u00eb t\u00eb prekin me duar l\u00ebndore qenien shpirt\u00ebrore. Edhe megjith\u00ebse me an\u00eb t\u00eb teleskopit v\u00ebzhgojn\u00eb yjet q\u00eb q\u00ebndrojn\u00eb mbi kryet e tyre, pretendojn\u00eb q\u00eb me po at\u00eb veg\u00ebl, t\u00eb shohin edhe bot\u00ebn shpirt\u00ebrore q\u00eb \u00ebsht\u00eb tej asaj l\u00ebndores. Dhe besimin? E kujtojn\u00eb t\u00eb padenj\u00eb p\u00ebr logjik\u00ebn njer\u00ebzore.<\/p>\n

\u00a0 \u00a0 Por a \u00ebsht\u00eb me t\u00eb v\u00ebrtet\u00eb i padenj\u00eb besimi p\u00ebr logjik\u00ebn ton\u00eb? Ja pyetja, p\u00ebrgjigjen e s\u00eb cil\u00ebs vijm\u00eb t\u00eb japim duke treguar m\u00eb par\u00eb se \u00e7’\u00ebsht\u00eb besimi.<\/p>\n

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I<\/strong><\/p>\n

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1.<\/strong>\u00a0\u00a0 \u00a0Besimi \u00ebsht\u00eb bindje, siguri e padyshimt\u00eb p\u00ebr nj\u00eb t\u00eb v\u00ebrtet\u00eb. Q\u00eb t\u00eb kuptoj\u00eb njeriu plot\u00ebsisht \u00e7ka \u00ebsht\u00eb besimi, duhet t\u00eb marr\u00eb parasysh se dy jan\u00eb udh\u00ebt, me an\u00ebn e t\u00eb cilave mundet njeriu t\u00eb formoj\u00eb nj\u00eb bindje dhe nj\u00eb siguri p\u00ebr nj\u00eb gj\u00eb ose p\u00ebr nj\u00eb t\u00eb v\u00ebrtet\u00eb: udha e besimit dhe udha e dijes ose e shkenc\u00ebs.<\/p>\n

\u00a0 \u00a0Kuptoj me an\u00eb t\u00eb shqisave nj\u00eb gj\u00eb. E shikoj me sy. E prek me gisht\u00ebrinj. E hetoj nga t\u00eb gjitha an\u00ebt. Dhe drejtp\u00ebrs\u00ebdrejti, vet\u00ebm me an\u00eb t\u00eb dritave t\u00eb mendjes sime, fitoj mbi ekzistenc\u00ebn dhe p\u00ebrgjith\u00ebsisht mbi formimin e saj dije t\u00eb plot\u00eb e t\u00eb sigurt. Pra, prej vet\u00ebkuptimit dhe prej veprimit t\u00eb drejtp\u00ebrdrejt t\u00eb fuqive t\u00eb mia mendore, fitova nj\u00eb bindje dhe nj\u00eb siguri p\u00ebr t\u00eb. P\u00ebr sa i p\u00ebrket pra, k\u00ebsaj gj\u00ebje, nuk besoj m\u00eb, por di.<\/p>\n

\u00a0 \u00a0 Por \u00ebsht\u00eb fjala p\u00ebr nj\u00eb fakt tjet\u00ebr, i cili ngjau, ose n\u00eb koh\u00eb t\u00eb shkuar, ose larg meje. Ose p\u00ebr nj\u00eb send, q\u00eb \u00ebsht\u00eb edhe tani, por nga i cili m\u00eb ndan nj\u00eb distanc\u00eb e madhe. Si, pra, do t\u00eb formoj bindjen n\u00eb k\u00ebt\u00eb rast? Po t’u jap besim fjal\u00ebve t\u00eb nj\u00eb d\u00ebshmitari q\u00eb e ka par\u00eb vet\u00eb dhe q\u00eb meriton p\u00ebr besim. Pra, po t\u00eb besoj. K\u00ebshtu q\u00eb me an\u00eb t\u00eb udh\u00ebs s\u00eb besimit arrij p\u00ebrs\u00ebri n\u00eb siguri. Jam gjithashtu i sigurt me an\u00eb t\u00eb tij p\u00ebr ekzistenc\u00ebn, p\u00ebr shembull t\u00eb Athin\u00ebs, t\u00eb Rom\u00ebs, t\u00eb Londr\u00ebs, t\u00eb cilat nuk i pash\u00eb kurr\u00eb, aq sa \u00ebsht\u00eb i sigurt edhe ai, i cili i ka vizituar. Kam edhe tani po at\u00eb bindje mbi formimin dhe p\u00ebrfundimin e asaj beteje fitimtare n\u00eb t\u00eb cil\u00ebn nuk mora pjes\u00eb, aq sa edhe ai q\u00eb mori pjes\u00eb edhe e pa. Jam nj\u00ebsoj i bindur p\u00ebr kryengritjen e 1821-s\u00eb, p\u00ebr betej\u00ebn n\u00eb Pllatees, p\u00ebr triumfin e Maraton\u00ebs, p\u00ebr betej\u00ebn detare t\u00eb Salamin\u00ebs, sa edhe p\u00ebr luft\u00ebrat fitimtare t\u00eb 1912-\u00ebs, sa edhe p\u00ebr luft\u00ebn fatkeqe t\u00eb fundit, t\u00eb cilat jan\u00eb fakte t\u00eb koh\u00ebs q\u00eb u zhvilluan para syve t\u00eb mi.<\/p>\n

\u00a0 \u00a0 Ndryshimi pra, nd\u00ebrmjet besimit dhe dijes nuk q\u00ebndron n\u00eb at\u00eb q\u00eb gjoja me an\u00eb t\u00eb besimit fitojm\u00eb nj\u00eb siguri m\u00eb t\u00eb vog\u00ebl nga ajo q\u00eb na jep dija. Jo. Mjafton q\u00eb ai, ndaj t\u00eb cilit besoj, t\u00eb jet\u00eb i merituesh\u00ebm p\u00ebr besim, dhe at\u00ebher\u00eb besimi im m\u00eb jep po at\u00eb siguri t\u00eb padyshimt\u00eb q\u00eb m\u00eb jep edhe dija. Ndryshimi nd\u00ebrmjet besimit dhe dijes \u00ebsht\u00eb ky: N\u00eb dijen fitoj bindjen me an\u00eb t\u00eb vet\u00ebkuptimit tim. Kurse n\u00eb besimin bindja m\u00eb jepet me an\u00eb t\u00eb d\u00ebshmis\u00eb s\u00eb t\u00eb tjer\u00ebve.<\/p>\n

2.\u00a0<\/strong>\u00a0 \u00a0Po a \u00ebsht\u00eb vall\u00eb besimi i denj\u00eb p\u00ebr logjik\u00ebn ton\u00eb? N\u00eb k\u00ebt\u00eb pyetje nuk do t\u00eb ishte zor q\u00eb t\u00eb jap\u00eb njeriu nj\u00eb p\u00ebrgjigje pozitive, vet\u00ebm po t\u00eb merrte parasysh, se duke qen\u00eb fjala akoma edhe p\u00ebr gj\u00ebrat njer\u00ebzore, edhe p\u00ebr vet\u00eb t\u00eb v\u00ebrtetat e k\u00ebsaj bote t\u00eb dukshme, siguria jon\u00eb bazohet shum\u00eb her\u00eb mbi besimin. T\u00eb v\u00ebrtetat m\u00eb elementare q\u00eb kan\u00eb lidhje tep\u00ebr t\u00eb ngusht\u00eb me vet\u00eb ekzistenc\u00ebn ton\u00eb nuk b\u00ebhen pron\u00eb e jona ve\u00e7se me an\u00eb t\u00eb besimit. Filozofi Seneka, i cili nuk qe ndri\u00e7uar nga drita qiellore e s\u00eb v\u00ebrtet\u00ebs ungjillore, e kishte kuptuar k\u00ebt\u00eb edhe prandaj detyrohet t\u00eb deklaroj\u00eb se “me an\u00eb t\u00eb besimit njeriu fiton sigurin\u00eb mbi pjes\u00ebn m\u00eb t\u00eb madhe t\u00ebgj\u00ebrave” (Ep. 94).<\/p>\n

\u00a0 \u00a0 Dhe me t\u00eb v\u00ebrtet\u00eb. T\u00ebr\u00eb jeta e njeriut mbi dhe bazohet mbi besimin dhe kalon n\u00ebn pushtetin dhe ndri\u00e7imin e besimit. U linde? Duke qen\u00eb nj\u00eb foshnj\u00eb e dob\u00ebt n\u00eb fillim, zhvillohesh m\u00eb pas duke kuptuar veten t\u00ebnde. Kujt i detyrohet lindja jote? Kush \u00ebsht\u00eb babai yt dhe cila n\u00ebna jote? Pyetje tep\u00ebr t\u00eb thjeshta dhe tep\u00ebr elementare. Megjith\u00ebk\u00ebt\u00eb, edhe p\u00ebr k\u00ebto nuk mund t\u00eb formosh vet\u00eb nj\u00eb bindje, me an\u00eb t\u00eb kuptimit t\u00ebnd. Do t\u00eb fitosh siguri me an\u00eb t\u00eb besimit. Do t’i jap\u00ebsh besimin siguris\u00eb s\u00eb prind\u00ebrve t\u00eb tu, t\u00eb farefisit t\u00ebnd, t\u00eb miqve dhe t\u00eb njohurve t\u00eb sht\u00ebpis\u00eb sate, edhe nga d\u00ebshmimi i tyre ke p\u00ebr t\u00eb m\u00ebsuar se ai \u00ebsht\u00eb babai yt, ajo \u00ebsht\u00eb n\u00ebna jote.<\/p>\n

\u00a0 \u00a0 \u201dPor besimi, thot\u00eb Ciceroni, p\u00ebrb\u00ebn edhe themelin e t\u00eb gjitha \u00e7\u00ebshtjeve q\u00eb kan\u00eb lidhje me dallimin e gj\u00ebs\u00eb sime dhe t\u00eb gj\u00ebs\u00eb sate\u201d (de aff. 1.7.). Dhe sigurisht, q\u00eb t\u00eb provoj se kjo sht\u00ebpi \u00ebsht\u00eb e imja, se m\u00eb p\u00ebrket q\u00eb prej shum\u00eb vjet\u00ebsh, duhet q\u00eb t\u00eb paraqis titra, t\u00eb p\u00ebriki n\u00eb veprime noteriale, n\u00eb shkresa zyrtare. Duke paraqitur k\u00ebto, detyroj \u00e7do njeri q\u00eb dyshon, t\u00eb bindet, t\u00eb pranoj\u00eb, t\u00eb besoj\u00eb, q\u00eb me t\u00eb v\u00ebrtet\u00eb kjo sht\u00ebpi, ajo ar\u00eb, ajo vresht\u00eb \u00ebsht\u00eb prona ime. Pranon, jo p\u00ebr arsye se qe vet\u00eb n\u00eb at\u00eb koh\u00eb kur un\u00eb blija k\u00ebto prona edhe pa t\u00eb hollat q\u00eb num\u00ebrova. Jo. Pranon, duke dh\u00ebn\u00eb besim, duke u bazuar n\u00eb d\u00ebshmimin e k\u00ebtyre dokumentave zyrtare.<\/p>\n

\u00a0 \u00a0 Por edhe gjykat\u00ebsi kur jep t\u00eb drejt\u00ebn, ku do ta bazoj\u00eb vendimin e vet? N\u00eb besimin. Q\u00eb t\u00eb sigurohet se cili ka t\u00eb drejt\u00eb, duhet t’u besoj\u00eb d\u00ebshmimeve t\u00eb atyre, t\u00eb cil\u00ebt ose kan\u00eb par\u00eb, ose kan\u00eb d\u00ebgjuar. Ai, nga vetvetja, nga kuptimi i drejtp\u00ebrdrejt i gj\u00ebrave, \u00ebsht\u00eb krejt e pamundur q\u00eb t\u00eb formoj\u00eb bindjen e vet. I vetmi sh\u00ebrbim, q\u00eb kuptimi i vet mund t’i ofroj\u00eb n\u00eb k\u00ebt\u00eb rast, \u00ebsht\u00eb t\u00eb dalloj\u00eb se kush nga d\u00ebshmitar\u00ebt \u00ebsht\u00eb i merituesh\u00ebm p\u00ebr besim. Por, sidoqoft\u00eb, bindjen e vet, sigurin\u00eb p\u00ebr t\u00eb gjykuarin, do ta formoj\u00eb me an\u00eb t\u00eb besimit.<\/p>\n

3.<\/strong>\u00a0\u00a0 \u00a0Le t\u00eb shkojm\u00eb pak m\u00eb posht\u00eb: n\u00eb fush\u00ebn e dijes dhe t\u00eb shkenc\u00ebs. Akoma edhe atje, besimi luan rolin m\u00eb kryesor. Sepse ai \u00ebsht\u00eb toka n\u00eb t\u00eb cil\u00ebn rritet e lul\u00ebzon pema e dijes. Pa besimin, dija b\u00ebhet krejt e pamundur. Sepse p\u00ebr t\u00eb m\u00ebsuar di\u00e7ka, duhet t\u00eb m\u00ebsohem. Dhe q\u00eb t\u00eb m\u00ebsohem duhet t\u00eb jap besim n\u00eb fjal\u00ebt e m\u00ebsuesit tim. Hyj p.sh. si nx\u00ebn\u00ebs n\u00eb shkoll\u00eb. Po t\u00eb filloj t\u00eb dyshoj, duke mos pranuar si t\u00eb v\u00ebrteta dhe t\u00eb drejta m\u00ebsimet e m\u00ebsuesit, at\u00ebher\u00eb \u00ebsht\u00eb e pamundur t\u00eb m\u00ebsoj.<\/p>\n

\u00a0 \u00a0 Por ja, un\u00eb, pas pak kohe, po l\u00eb bankat e m\u00ebsimit dhe hipi n\u00eb katedr\u00ebn e m\u00ebsuesit. N\u00eb qoft\u00eb se m\u00eb par\u00eb isha nx\u00ebn\u00ebs dhe besoja, tani jam m\u00ebsues dhe besojn\u00eb t\u00eb tjer\u00ebt te un\u00eb. N\u00eb qoft\u00eb se m\u00eb par\u00eb isha pushtuar prej padijes, tani kam autoritetin e nj\u00eb shkenc\u00ebtari t\u00eb madh. Kam pra, edhe tani nevoj\u00ebn e besimit? Asnj\u00eb s’mundet ta kund\u00ebrshtoj\u00eb. P\u00ebr besim kemi nevoj\u00eb, jo vet\u00ebm kur na hapen dyert e tempullit t\u00eb ndritsh\u00ebm t\u00eb dijes, por edhe kur hyjm\u00eb n\u00eb oqeanin e paansh\u00ebm t\u00eb saj. Shkencat e historis\u00eb, t\u00eb gjeografis\u00eb, madje edhe vet\u00eb ato q\u00eb quhen shkenca pozitive bazohen mbi besimin.<\/p>\n

\u00a0 \u00a0 Si hartohet dhe si dokumentohet historia e epokave t\u00eb vjetra dhe e shekujve t\u00eb kaluar? Burime t\u00eb saj jan\u00eb informatat, q\u00eb na japin bashk\u00ebkoh\u00ebsit me an\u00eb t\u00eb shkrimeve, q\u00eb shp\u00ebtuan deri sot, mbishkrimet, q\u00eb lexojm\u00eb mbi monumentet e ndryshme, shkresa t\u00eb ndryshme etj. Historiani k\u00ebshillohet me k\u00ebto burime dhe, si bazohet e beson n\u00eb to, sigurohet p\u00ebr sa kan\u00eb ngjar\u00eb gjat\u00eb shekujve t\u00eb kaluar. Pra, beson.<\/p>\n

\u00a0 \u00a0 Por p\u00ebrsa i p\u00ebrket historis\u00eb, roli i besimit rritet edhe m\u00eb. N\u00eb qoft\u00eb se nj\u00eb historian, duke dashur t\u00eb marr\u00eb njohuri mbi historin\u00eb e p\u00ebrbotshme, do t\u00eb pretendonte q\u00eb vet\u00eb ai edhe me an\u00eb t\u00eb studimit t\u00eb drejtp\u00ebrdrejt t\u00eb t\u00eb gjitha burimeve, t\u00eb t\u00eb gjitha mbishkrimeve q\u00eb ndodhen kudo edhe t\u00eb dokumentave t\u00eb tjera q\u00eb u ruajt\u00ebn deri n\u00eb dit\u00ebt tona t\u00eb formoj\u00eb nj\u00eb bindje, sigurisht q\u00eb nuk do t’ia arrinte q\u00ebllimit sikur t\u00eb harxhonte dhe t\u00ebr\u00eb jet\u00ebn e vet, sado e gjat\u00eb q\u00eb mund t\u00eb supozohej kjo. \u00c7far\u00eb detyrohet pra, t\u00eb b\u00ebj\u00eb? Merr n\u00eb duar vepr\u00ebn e nj\u00eb kolegu, q\u00eb u mor posa\u00e7\u00ebrisht me at\u00eb burim historik, vepr\u00ebn e kolegut tjet\u00ebr, q\u00eb ka studiuar me kujdes at\u00eb mbishkrim dhe k\u00ebshtu, duke patur parasysh shum\u00eb vepra dhe duke patur besim n\u00eb studimet pun\u00ebdash\u00ebse t\u00eb koleg\u00ebve, t\u00eb mundet t\u00eb formoj\u00eb nj\u00eb bindje mbi historin\u00eb e p\u00ebrbotshme. Ku pra, bazohet shkenca e historis\u00eb? Mbi besimin.<\/p>\n

\u00a0 \u00a0 Po k\u00ebt\u00eb mund t\u00eb thot\u00eb njeriu, madje dhe ca m\u00eb tep\u00ebr, p\u00ebr shkenc\u00ebn e gjeografis\u00eb. Po t\u00eb thonim p\u00ebr k\u00ebt\u00eb: duhet t\u00eb shoh q\u00eb t\u00eb besoj, do t\u00eb ishim t\u00eb detyruar t\u00eb b\u00ebnim udh\u00ebtime tep\u00ebr t\u00eb lodhshme dhe t\u00eb rrezikshme, vet\u00ebm e vet\u00ebm q\u00eb t\u00eb siguroheshim q\u00eb kryeqyteti i Japonis\u00eb \u00ebsht\u00eb Tokio dhe i Persis\u00eb (Iranit) Teherani. Edhe po t\u00eb d\u00ebshironim q\u00eb n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb t\u00eb hartonim dhe nj\u00eb vep\u00ebr gjeografie, do t\u00eb duhej q\u00eb t\u00eb kalonim t\u00ebr\u00eb jet\u00ebn ton\u00eb, dhe m\u00eb n\u00eb fund t\u00eb mos arrinim as gjeografin\u00eb e nj\u00eb shteti t\u00eb vet\u00ebm ta paraqitnim t\u00eb plot\u00eb.<\/p>\n

\u00a0 \u00a0 Por edhe vet\u00eb shkencat natyrore a nuk bazohen n\u00eb besimin? K\u00ebto bazohen n\u00eb v\u00ebzhgimet q\u00eb kan\u00eb b\u00ebr\u00eb shkenc\u00ebtar\u00eb t\u00eb ndrysh\u00ebm, v\u00ebzhgime t\u00eb cilat i \u00e7uan n\u00eb p\u00ebrfundime dhe konkluzione t\u00eb caktuara. \u00c7do l\u00ebvrues i ri i shkencave pozitive \u00ebsht\u00eb i detyruar t\u00eb besoj\u00eb n\u00eb sigurin\u00eb e shkenc\u00ebtar\u00ebve m\u00eb t\u00eb vjet\u00ebr. P\u00ebrndryshe, po t\u00eb ket\u00eb pretendimin, q\u00eb m\u00eb p\u00ebrpara t\u00eb ekzaminoj\u00eb ai vet\u00eb, e pastaj t\u00eb besoj\u00eb, ekziston rreziku q\u00eb jo vet\u00ebm t\u00eb mos p\u00ebrparoj\u00eb n\u00eb fush\u00ebn e shkenc\u00ebs, por edhe t\u00eb arrij\u00eb n\u00eb d\u00ebshtime t\u00eb tmerrshme.<\/p>\n

\u00a0 \u00a0 Mjeku shkenc\u00ebtar p.sh. u b\u00eb i till\u00eb, sepse pati besim n\u00eb autoritetin e veprave mjek\u00ebsore, t\u00eb cilat u shkruan me v\u00ebzhgimet e nj\u00ebrit dhe t\u00eb tjetrit. Po t\u00eb supozohet se nuk besonte, por lihej vet\u00ebm n\u00eb drit\u00ebn e v\u00ebzhgimeve t\u00eb tij, \u00e7’do t\u00eb ngjante? Duhet t\u00eb kalonte t\u00ebr\u00eb jet\u00ebn e vet dhe t\u00eb \u00e7onte shum\u00eb njer\u00ebz n\u00eb varr, vet\u00ebm q\u00eb t\u00eb arrinte n\u00eb disa njoftime elementare mjek\u00ebsore.<\/p>\n

\u00a0 \u00a0 Dhe mbasi pra, t\u00ebr\u00eb jeta jon\u00eb mbi dhe bazohet mbi besimin, mbasi \u00e7do dije e p\u00ebrgjithshme lind dhe zhvillohet mbi tok\u00ebn e besimit, pse t\u00eb na duket e \u00e7uditshme n\u00eb qoft\u00eb se edhe vet\u00eb jeta fetare bazohet mbi besimin? Si edhe p\u00ebrse do t\u00eb kishim t\u00eb drejt\u00eb t\u00eb pretendojm\u00eb q\u00eb jeta jon\u00eb fetare t\u00eb p\u00ebrjashtohet nga ky ligj i p\u00ebrgjithsh\u00ebm i besimit, q\u00eb shtrin pushtetin e vet kudo? Shohim nevoj\u00ebn e domosdoshme q\u00eb t’u besojm\u00eb njer\u00ebzve, kur me goj\u00ebn e tyre sigurohemi p\u00ebr veprime t\u00eb ndryshme t\u00eb bot\u00ebs. Dhe Per\u00ebndin\u00eb, pra, i cili na m\u00ebson t\u00eb v\u00ebrteta t\u00eb p\u00ebrmbibotshme, q\u00eb kalojn\u00eb krejt\u00ebsisht ndijen ton\u00eb, nuk duhet ta besojm\u00eb? Duke qen\u00eb fjala p\u00ebr gj\u00ebra t\u00eb bot\u00ebs, besimin e quajm\u00eb t\u00eb denj\u00eb p\u00ebr logjik\u00ebn ton\u00eb. Dhe kur \u00ebsht\u00eb fjala p\u00ebr gj\u00ebrat qiellore dhe t\u00eb p\u00ebrmbibotshme ky do ishte i padenj\u00eb p\u00ebr ne?<\/p>\n

4.\u00a0<\/strong>\u00a0 \u00a0A! Jo. Besimi \u00ebsht\u00eb i denj\u00eb p\u00ebr logjik\u00ebn ton\u00eb. Q\u00eb \u00ebsht\u00eb e v\u00ebrtet\u00eb kjo gj\u00eb, njeriu do t\u00eb mundej t\u00eb bindet m\u00eb plot\u00ebsisht po t\u00eb marr\u00eb parasysh q\u00eb besimi bazohet gjithmon\u00eb mbi dijen. D.m.th. para se t\u00eb besoj kam t\u00eb drejt\u00eb ose, m\u00eb mir\u00eb, jam i detyruar t\u00eb sigurohem q\u00eb d\u00ebshmimi t\u00eb cilin thirrem t\u00eb besoj meriton besim. Dhe si t\u00eb kuptoj m\u00eb par\u00eb q\u00eb meriton besim, si t\u00eb hetoj titrat dhe t\u00ebr\u00eb dokumentat dhe t’i gjej t\u00eb v\u00ebrteta, at\u00ebher\u00eb a ka gj\u00eb m\u00eb t\u00eb drejt\u00eb, m\u00eb t\u00eb logjikshme, m\u00eb t\u00eb hijshme se t\u00eb dh\u00ebnit e t\u00ebr\u00eb besimit tim atyre?<\/p>\n

\u00a0 \u00a0 Nga kjo, q\u00eb besimi i mir\u00ebkuptuesh\u00ebm bazohet mbi d\u00ebshmimin e d\u00ebshmitar\u00ebve q\u00eb meritojn\u00eb plot\u00ebsisht besim, gjithsecili kupton se bie vetvetiu \u00e7do kund\u00ebrshtim, t\u00eb cilin mund ta lind\u00eb fakti q\u00eb t\u00eb t\u00ebra fet\u00eb, madje edhe ato t\u00eb gabueshmet bazohen mbi besimin d.m.th. se n\u00eb qoft\u00eb q\u00eb t\u00eb t\u00ebra fet\u00eb e gabueshme lypin besim nga pasuesit e tyre dhe me an\u00eb t\u00eb besimit mund\u00ebn t\u00eb forcojn\u00eb gabimin e tyre, kjo nuk provon ndonj\u00eb gj\u00eb kund\u00ebr besimit t\u00eb krishter\u00eb, kjo nuk prek aspak t\u00eb v\u00ebrtet\u00ebn q\u00eb besimi \u00ebsht\u00eb i denj\u00eb p\u00ebr logjik\u00ebn ton\u00eb; sepse, th\u00ebn\u00eb thjesht, puna nuk \u00ebsht\u00eb q\u00eb njeriu t\u00eb besoj\u00eb pa hetuar dhe n\u00eb m\u00ebnyr\u00eb t\u00eb verb\u00ebr.<\/p>\n

\u00a0 \u00a0 Jo. Nuk detyrohem t\u00eb besoj leht\u00eb duke i dh\u00ebn\u00eb besim kujtdo. As duhet t\u00eb arrij n\u00eb nj\u00eb fanatiz\u00ebm dhe supersticion t\u00eb verb\u00ebr. Besimi i krishter\u00eb derisa qe i past\u00ebr, kurr\u00eb nuk u shfaq duke djegur bibliotekat, duke p\u00ebrkrahur supersticionet dhe err\u00ebsirat e padijes ose duke mbajtur thik\u00eb p\u00ebr t\u00eb detyruar t\u00eb tjer\u00ebt. Ka dashur gjithmon\u00eb drit\u00ebn, nuk kund\u00ebrshtoi v\u00ebzhgimin, s’pati frik\u00eb nga kontrolli. Krishti dhe apostujt e Tij k\u00ebrkuan nga njer\u00ebzit besimin, por nj\u00ebkoh\u00ebsisht u dhan\u00eb atyre dokumenta t\u00eb qarta, me an\u00ebn e t\u00eb cilave provohet v\u00ebrtet\u00ebsia e d\u00ebshmis\u00eb s\u00eb tyre. Kur dua t\u00eb besoj, kam t\u00eb drejt\u00eb t\u00eb k\u00ebrkoj q\u00eb t\u00eb m\u00eb jepet informata se ai, t\u00eb cilin ftohem p\u00ebr ta besuar, nuk \u00ebsht\u00eb g\u00ebnjeshtar, por i sinqert\u00eb. Edhe kjo \u00ebsht\u00eb gj\u00eb e cila mund t\u00eb hetohet, t\u00eb v\u00ebrtetohet, t\u00eb cil\u00ebn s’\u00ebsht\u00eb nevoja ta besoj, por duhet ta njoh. K\u00ebshtu q\u00eb besimi yn\u00eb s’\u00ebsht\u00eb i verb\u00ebr, por bazohet edhe ky mbi dijen. Mbi dijen se ai t\u00eb cilin besoj s’\u00ebsht\u00eb ndonj\u00eb g\u00ebnjeshtar dhe vagabond, por d\u00ebshmitar me t\u00eb v\u00ebrtet\u00eb i merituesh\u00ebm p\u00ebr besim.<\/p>\n

5.\u00a0<\/strong>\u00a0 \u00a0Besimi, pra, \u00ebsht\u00eb i denj\u00eb p\u00ebr logjik\u00ebn ton\u00eb. Njeriu do t\u00eb mundej bile t\u00eb shtonte edhe di\u00e7ka m\u00eb tep\u00ebr. Do t\u00eb mundej d.m.th. t\u00eb theksonte p\u00ebr besimin, se p\u00ebrb\u00ebn nj\u00eb nga nevojat m\u00eb t\u00eb domosdoshme p\u00ebr mendjen e njeriut. Sepse vini re sa shum\u00eb mendja jon\u00eb d\u00ebshiron drit\u00ebn e dijes. Njeriu gjithmon\u00eb ka etje p\u00ebr dijen dhe nj\u00eb nga prirjet m\u00eb t\u00eb panginjshme dhe m\u00eb t\u00eb nxehta t\u00eb tij \u00ebsht\u00eb q\u00eb t\u00eb m\u00ebsoj\u00eb gjithmon\u00eb dhe t\u00eb zgjeroj\u00eb pareshtur rrethin e njohurive t\u00eb tij. Mir\u00ebpo, mjerisht, sa m\u00eb tep\u00ebr shpirti yn\u00eb ndjen k\u00ebt\u00eb etje, sa m\u00eb e fort\u00eb dhe m\u00eb energjike \u00ebsht\u00eb mendja jon\u00eb, aq m\u00eb tep\u00ebr dhe m\u00eb plot\u00ebsisht kupton dhe ndjen, q\u00eb rrethi i njohurive q\u00eb fitojm\u00eb me an\u00eb t\u00eb studimit t\u00eb drejtp\u00ebrdrejt \u00ebsht\u00eb krejt i ngusht\u00eb dhe tejet i kufizuar. Nj\u00eb shumic\u00eb kureshtjesh, mistere t\u00eb err\u00ebta ngrihen si disa gjerdhe t\u00eb pakalueshme p\u00ebr meditimet e lodhshme dhe pun\u00ebdash\u00ebse t\u00eb \u00e7do mendjeje. Para nesh hapet kjo bot\u00eb q\u00eb shohim, e cila p\u00ebrb\u00ebn dhe objektin e k\u00ebrkimeve tona logjike. Sa e sa mistere, sa e sa mendime, sa e sa dyshime na shkakton dhe na shfaq ajo! Nga ana tjet\u00ebr, tej rretheve t\u00eb dijes s\u00eb k\u00ebsaj bote, n\u00eb t\u00eb cilat hyn mendja jon\u00eb plot etje, zgjaten horizontet e pafundme dhe t\u00eb pakalueshme t\u00eb bot\u00ebs s\u00eb padukshme dhe qiellore. N\u00eb k\u00ebto horizonte mendja jon\u00eb nuk mundet t\u00eb hyj\u00eb, \u00ebsht\u00eb e pafuqishme t’i v\u00ebzhgoj\u00eb, t’i ekzaminoj\u00eb, t’i kaloj\u00eb. ”Sikund\u00ebr Kolombi nj\u00ebher\u00eb an\u00ebs s\u00eb oqeanit p\u00ebrshkonte me v\u00ebshtrimin e tij parashikues horizontin dhe dukej se donte t\u00eb kalonte me shikimin e tij vendet e larg\u00ebta, ekzistenc\u00ebn e t\u00eb cilave ia zbulonte shpikja e tij, k\u00ebshtu edhe tani logjika jon\u00eb, nga kufijt\u00eb e bot\u00ebs l\u00ebndore, parandjen nj\u00eb bot\u00eb t\u00eb re, ku mbret\u00ebron e v\u00ebrteta e p\u00ebrjetshme, tej k\u00ebtij rrethi t\u00eb ngusht\u00eb, ku ndal v\u00ebshtrimet e veta t\u00eb panginjura. Njeriut p\u00ebr t’u afruar n\u00eb k\u00ebt\u00eb vend t\u00eb huaj i duhen krah\u00ebt e besimit\u201d (Hetinger II. 24).<\/p>\n

\u00a0 \u00a0 Po. Me an\u00eb t\u00eb besimit fitojm\u00eb bindje edhe p\u00ebr bot\u00ebn e p\u00ebrmbindijshme, t\u00eb cil\u00ebn s’mundemi ta v\u00ebzhgojm\u00eb. Besimi na jep p\u00ebrgjigje t\u00eb shk\u00eblqyeshme p\u00ebrgjith\u00ebsisht p\u00ebr t\u00eb gjitha \u00e7\u00ebshtjet e r\u00ebnd\u00ebsishme, me t\u00eb cilat jan\u00eb marr\u00eb mendjet m\u00eb t\u00eb m\u00ebdha e m\u00eb t\u00eb forta t\u00eb bot\u00ebs. Katekizmi i vog\u00ebl, t\u00eb cilin ia v\u00eb n\u00eb dor\u00eb f\u00ebmij\u00ebs ose pasuesit t\u00eb tij t\u00eb pashkoll\u00eb besimi, p\u00ebrmban p\u00ebrmbledhjen e nj\u00eb filozofie krejt t\u00eb lart\u00eb. Atje besimi na m\u00ebson t\u00eb v\u00ebrteta qiellore dhe hyjnore, t\u00eb v\u00ebrteta p\u00ebr Per\u00ebndin\u00eb, p\u00ebr veten ton\u00eb, p\u00ebr bot\u00ebn, t\u00eb cilat p\u00ebrndryshe do t\u00eb mbeteshin krejt t\u00eb pazgjidhura p\u00ebr mendjen e njeriut. T\u00eb v\u00ebrteta, t\u00eb cilat, kur t\u00eb kuptohen nga mendja e njeriut, derdhin drit\u00eb t\u00eb plot\u00eb n\u00eb udh\u00ebtimin ton\u00eb t\u00eb dhesh\u00ebm dhe japin drejtimin e duhur n\u00eb hapat tan\u00eb.<\/p>\n

\u00a0 \u00a0 Pa besimin do t\u00eb ndodheshim n\u00eb err\u00ebsir\u00eb. Mjegull e dendur do t\u00eb mbulonte t\u00eb gjitha misteret e s\u00eb v\u00ebrtet\u00ebs s\u00eb p\u00ebrmbibotshme, por edhe err\u00ebsir\u00eb e madhe do t\u00eb hijesonte aq mistere t\u00eb k\u00ebsaj bote dhe t\u00eb k\u00ebsaj jete, mbi t\u00eb cilat vet\u00ebm dija e s\u00eb v\u00ebrtet\u00ebs s\u00eb p\u00ebrmbibotshme derdh drit\u00eb. Asnj\u00eb ide t\u00eb qart\u00eb nuk do t\u00eb ish n\u00eb gjendje t\u00eb formoj\u00eb mendja jon\u00eb p\u00ebr ngjarjet tej k\u00ebsaj bote, p\u00ebr t\u00eb cilat pik\u00ebpamjet e saj do t\u00eb ishin krejt t\u00eb trazuara dhe krejt t\u00eb kund\u00ebrta e t\u00eb trasha. Dhe k\u00ebshtu, mendja e njeriut e etur n\u00eb k\u00ebrkes\u00ebn e s\u00eb v\u00ebrtet\u00ebs do t\u00eb dergjej e d\u00ebnuar n\u00eb vyshkje dhe dekadenc\u00eb, mbasi me \u00e7urgjet e hidhura t\u00eb g\u00ebnjeshtr\u00ebs dhe t\u00eb supersticionit do t\u00eb ishte e pamundur q\u00eb t\u00eb nginjej.<\/p>\n

\u00a0 \u00a0 Po. Kemi nevoj\u00eb p\u00ebr besimin, sepse, le t\u00eb mos kemi turp ta themi, derisa sjellim k\u00ebt\u00eb trup t\u00eb prishsh\u00ebm dhe t\u00eb leht\u00ebthyesh\u00ebm, jemi t\u00eb vegj\u00ebl, shum\u00eb t\u00eb vegj\u00ebl, t\u00eb kufizuar brenda n\u00eb nj\u00eb rreth jasht\u00ebzakonisht t\u00eb ngusht\u00eb. Nga kjo pik\u00ebpamje, nuk do t\u00eb gabonte ndokush, po ta krahasonte njeriun me nj\u00eb peshk t\u00eb vog\u00ebl t\u00eb kredhur n\u00eb uj\u00ebrat e thella t\u00eb nj\u00eb deti t\u00eb gjer\u00eb. \u00c7’kujtoni? Po t\u00eb kishte edhe ai logjik\u00eb, dhe po t\u00eb digjej nga prirja e dijes, sikund\u00ebr edhe njeriu, do t\u00eb kishte vall\u00eb t\u00eb drejt\u00eb t\u00eb kujtonte se p\u00ebrve\u00e7 bot\u00ebs s\u00eb ujshme, t\u00eb cil\u00ebn e ndjen me vet\u00eb shqisat e tij, s’ekziston dhe tjet\u00ebr bot\u00eb, n\u00eb t\u00eb cil\u00ebn madje jeta l\u00ebviz me energji m\u00eb t\u00eb p\u00ebrsosur e m\u00eb t\u00eb gjall\u00eb? Ekzistenc\u00ebn e k\u00ebsaj bote vet\u00ebm n\u00eb pamje krejt t\u00eb dob\u00ebt dhe prej s\u00eb largu do t\u00eb mund ta supozonte peshku i vog\u00ebl. Po t\u00eb provonte, duke l\u00ebn\u00eb rrethin e tij, t\u00eb kap\u00ebrcente n\u00eb horizontin e jet\u00ebs s\u00eb dheshme q\u00eb, me an\u00eb t\u00eb vet\u00ebkuptimit t\u00eb tij t\u00eb njoh\u00eb ato q\u00eb ngjajn\u00eb n\u00eb t\u00eb, do t\u00eb mbytej – mjerisht – menj\u00ebher\u00eb, duke gjetur fundin e jet\u00ebs s\u00eb tij. Dhe rruga e vetme, pra, me an\u00eb t\u00eb s\u00eb cil\u00ebs do t\u00eb mundej peshku i vog\u00ebl t\u00eb informohej p\u00ebr gj\u00ebrat e k\u00ebtushme, do t’i mbetej besimi. Edhe njeriu, si nj\u00eb peshk i vog\u00ebl, duke jetuar n\u00eb detin e k\u00ebsaj bote l\u00ebndore, do t\u00eb arrinte n\u00eb budallall\u00ebkun e fundit po t\u00eb insistonte se tej k\u00ebsaj bote, brenda s\u00eb cil\u00ebs v\u00ebrtitet, nuk ka jet\u00eb tjet\u00ebr, dhe nuk do njihte natyr\u00ebn e vet n\u00eb qoft\u00eb se, duke larguar besimin dhe duke e quajtur at\u00eb si t\u00eb padenj\u00eb p\u00ebr logjik\u00ebn e vet, do t\u00eb pretendonte q\u00eb, p\u00ebr pun\u00ebt e p\u00ebrmbibotshme dhe t\u00eb tejvarrit t\u00eb informohej me an\u00eb t\u00eb kuptimit t\u00eb drejtp\u00ebrdrejt t\u00eb shqisave.<\/p>\n

 <\/p>\n

II<\/strong><\/p>\n

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1.<\/strong>\u00a0\u00a0 \u00a0Por besimi na paraqet shum\u00eb t\u00eb v\u00ebrteta t\u00eb mbinatyrshme, t\u00eb cilat i mbulon velloja e dendur e misterit. Ai na fton t\u00eb ulim kryet pa kund\u00ebrshtim para mistereve, t\u00eb cilat s’mund t’i kuptojm\u00eb, n\u00eb t\u00eb cilat s’mund t\u00eb thellohemi, t\u00eb cilat n\u00eb disa raste gjendemi n\u00eb v\u00ebshtir\u00ebsi t’i kap\u00ebrcejm\u00eb me mendje. A! Sa mistere p\u00ebrfshin besimi!<\/p>\n

\u00a0 \u00a0 Ja ankimet q\u00eb d\u00ebgjohen p\u00ebrdit\u00eb kund\u00ebr besimit ton\u00eb. Sa nuk duan t\u00eb pranojn\u00eb fen\u00eb e krishter\u00eb e akuzojn\u00eb se gjoja i mungon drita e qart\u00ebsis\u00eb. Ankohen se p\u00ebrmban mistere t\u00eb err\u00ebta dhe t\u00eb pakuptueshme. Nuk kursehen ta konsiderojn\u00eb dhe si marr\u00ebzi akoma, mbasi kujtojn\u00eb se \u00ebsht\u00eb krejt jasht\u00eb logjike t\u00eb pranoj\u00eb njeriu at\u00eb t\u00eb cil\u00ebn s’\u00ebsht\u00eb n\u00eb gjendje ta kuptoj\u00eb. K\u00ebta do t\u00eb donin, pra, nj\u00eb fe pa asnj\u00eb mister. Do t\u00eb donin d.m.th. q\u00eb t\u00eb v\u00ebrtetat fetare t’i mbajn\u00eb n\u00eb duart e tyre. Do t\u00eb d\u00ebshironin t’i v\u00ebn\u00eb n\u00ebn analiz\u00ebn dhe ekzaminimin e tyre, t’i futin brenda laboratorit kimik ose mikrobiologjik, t’i v\u00ebzhgojn\u00eb me an\u00eb t\u00eb mikroskopit, t’i analizojn\u00eb sipas metodave t\u00eb njohura t\u00eb kimis\u00eb dhe t’i bashkojn\u00eb p\u00ebrs\u00ebri sipas d\u00ebshir\u00ebs s\u00eb tyre. Vet\u00ebm at\u00ebher\u00eb do t\u00eb ishin n\u00eb gjendje t\u00eb besojn\u00eb. \u00c7’pik\u00ebpamje e gabuar dhe e g\u00ebnjesht\u00ebrt! K\u00ebta i hetojn\u00eb gj\u00ebrat n\u00eb m\u00ebnyr\u00eb t\u00eb leht\u00eb dhe krejt t\u00eb p\u00ebrcipt\u00eb! Pa u thelluar n\u00eb thelbin e tyre, pa menduar seriozisht dhe gjer\u00ebsisht p\u00ebr to. Asgj\u00eb, pra, e habitshme, n\u00eb qoft\u00eb se k\u00ebta arrijn\u00eb n\u00eb p\u00ebrfundime krejt pa vend dhe t\u00eb gabuara. Mir\u00ebpo, po t\u00eb mendonin m\u00eb seriozisht, po t\u00eb mos nxitoheshin t\u00eb gjykojn\u00eb pa u munduar, sigurisht q\u00eb nuk do t\u00eb ishte zor t\u00eb binden q\u00eb besimi n\u00eb misterin, jo vet\u00ebm q\u00eb nuk \u00ebsht\u00eb n\u00eb kund\u00ebrshtim me logjik\u00ebn ton\u00eb, por p\u00ebrkundrazi \u00ebsht\u00eb krejt i denj\u00eb p\u00ebr t\u00eb.<\/p>\n

2.\u00a0<\/strong>\u00a0 \u00a0Dhe me t\u00eb v\u00ebrtet\u00eb. Besimi n\u00eb misterin \u00ebsht\u00eb i denj\u00eb p\u00ebr logjik\u00ebn ton\u00eb! Sepse \u00e7’\u00ebsht\u00eb misteri nga pik\u00ebpamja fetare? Nj\u00eb e v\u00ebrtet\u00eb e mbinatyrshme, t\u00eb cil\u00ebn s’mund ta kuptojm\u00eb, por t\u00eb cil\u00ebn jemi t\u00eb detyruar ta besojm\u00eb, pasi na e zbuloi Per\u00ebndia. \u00cbsht\u00eb nj\u00eb e v\u00ebrtet\u00eb e mbinatyrshme! E v\u00ebrtet\u00eb, d.m.th. q\u00eb i p\u00ebrket nj\u00eb bote tjet\u00ebr, bot\u00ebs q\u00eb ndodhet tej krijes\u00ebs s\u00eb dukshme, bot\u00ebs qiellore, n\u00eb t\u00eb cil\u00ebn natyrisht mendja jon\u00eb nuk mundet t\u00eb thellohet. Prandaj edhe nuk mundemi ta kuptojm\u00eb k\u00ebt\u00eb t\u00eb v\u00ebrtet\u00eb. Nuk \u00ebsht\u00eb nj\u00eb e v\u00ebrtet\u00eb natyrore dhe e k\u00ebsaj bote, q\u00eb i p\u00ebrket, d.m.th. asaj fushe t\u00eb mendimit ton\u00eb, e cila p\u00ebrb\u00ebn natyrisht objektin e mendimeve dhe t\u00eb ekzistencave logjike dhe t\u00eb k\u00ebrkimeve t\u00eb mendjes son\u00eb. Mir\u00ebpo, megjith\u00eb q\u00eb k\u00ebto t\u00eb v\u00ebrteta misterioze q\u00ebndrojn\u00eb lart logjik\u00ebs son\u00eb dhe kap\u00ebrcejn\u00eb fuqit\u00eb e saj, prap\u00eb nuk jan\u00eb n\u00eb kund\u00ebrshtim me t\u00eb. Jan\u00eb t\u00eb mbinatyrshme, por s’jan\u00eb jasht\u00eb mendjes. Kap\u00ebrcejn\u00eb fjal\u00ebn njer\u00ebzore, por nuk vijn\u00eb n\u00eb kund\u00ebrshtim me t\u00eb, as nuk e luftojn\u00eb. K\u00ebt\u00eb e d\u00ebshmon dhe nj\u00eb filozof i shquar i Per\u00ebndimit, Laibnici: “Misteret, thot\u00eb, kap\u00ebrcejn\u00eb logjik\u00ebn ton\u00eb, sepse p\u00ebrfshijn\u00eb t\u00eb v\u00ebrteta q\u00eb s’mund t\u00eb kuptohen prej saj, por nuk jan\u00eb n\u00eb kund\u00ebrshtim me ndonj\u00eb t\u00eb v\u00ebrtet\u00eb, nga ato n\u00eb t\u00eb cilat mund t\u00eb na udh\u00ebzoj\u00eb logjika jon\u00eb”. (Discours preliminaire de la conformite de la foi avec la raison par. 63).<\/p>\n

3.\u00a0<\/strong>\u00a0 \u00a0Nga k\u00ebto gjithsecili kupton se besimi n\u00eb misterin s’\u00ebsht\u00eb kund\u00ebr logjik\u00ebs son\u00eb. Fakti q\u00eb s’jemi n\u00eb gjendje t\u00eb kuptojm\u00eb t\u00eb v\u00ebrtetat misterioze, n\u00eb shum\u00eb raste mund t\u00eb provohet si pa ndonj\u00eb r\u00ebnd\u00ebsi. P\u00ebr arsyen e thjesht\u00eb se njeriu edhe vet\u00eb gj\u00ebrat e k\u00ebsaj bote, edhe vet\u00eb t\u00eb v\u00ebrtetat q\u00eb i p\u00ebrkasin bot\u00ebs, s’\u00ebsht\u00eb n\u00eb gjendje t’i kuptoj\u00eb krejt\u00ebsisht.<\/p>\n

\u00a0 \u00a0 \u00a0Q\u00eb t\u00eb kuptoj di\u00e7ka krejt\u00ebsisht, duhet t\u00eb kem dije t\u00eb plot\u00eb t\u00eb qenies s\u00eb saj. Ta njoh k\u00ebt\u00eb, jo vet\u00ebm nga dukja dhe pamja, por n\u00eb t\u00ebr\u00eb brendshm\u00ebrin\u00eb e saj, gjer\u00ebsisht dhe thell\u00ebsisht. T\u00eb kuptoj t\u00eb t\u00ebra aspektet e saj, t\u00eb jashtme dhe t\u00eb brendshme, dhe t\u00eb t\u00ebra lidhjet e cil\u00ebsit\u00eb. Duhet t\u00eb marr \u00e7do dije lidhur me t\u00eb, k\u00ebshtu q\u00eb asgj\u00eb, krejt asgj\u00eb t\u00eb mos mbetet n\u00eb at\u00eb send e panjohur ose e err\u00ebt, ose e pasakt\u00eb p\u00ebr mua. Vet\u00ebm at\u00ebher\u00eb mund t\u00eb them se me t\u00eb v\u00ebrtet\u00eb e kuptova at\u00eb.<\/p>\n

\u00a0 \u00a0 Por kush mundet t\u00eb mohoj\u00eb q\u00eb p\u00ebr ne njer\u00ebzit dija \u00ebsht\u00eb e ngusht\u00eb dhe e kufizuar, e met\u00eb dhe e mang\u00ebt. Shohim trupat e ndrysh\u00ebm t\u00eb k\u00ebsaj bote. V\u00ebrejm\u00eb vet\u00ebm disa an\u00eb t\u00eb sip\u00ebrfaqes dhe t\u00eb pamjes s\u00eb tyre t\u00eb jashtme. Dallojm\u00eb disa nga cil\u00ebsit\u00eb e tyre. Kuptojm\u00eb disa aspekte dhe lidhje t\u00eb tyre dhe n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb formojm\u00eb bindjen ton\u00eb. Edhe nuk na vjen zor t\u00eb themi kuptoj, por n\u00eb momentin kur s’kuptuam pothuaj aspak. Sepse njoh\u00ebm di\u00e7ka, por nuk dim\u00eb m\u00eb t\u00eb shumt\u00ebn. Dalluam disa rreze t\u00eb dob\u00ebta t\u00eb drit\u00ebs, kurse m\u00eb t\u00eb shumtat i mbulon velloja e misterit. Pra, nuk ka vet\u00ebm besimi misteret e tij. Ka edhe bota vet\u00eb misteret e saj. Po, edhe n\u00eb natyr\u00eb ka mistere. Ka d.m.th. t\u00eb v\u00ebrteta fizike t\u00eb cilat nuk mundemi t’i kuptojm\u00eb, por q\u00eb i besojm\u00eb, pasi logjika, eksperienca, d\u00ebshmimi i t\u00eb tjer\u00ebve na sigurojn\u00eb p\u00ebr ekzistenc\u00ebn e tyre. I besojm\u00eb, megjith\u00ebse nuk i kuptojm\u00eb. Dhe nuk i kuptojm\u00eb vet\u00ebm sepse mendja jon\u00eb \u00ebsht\u00eb e varf\u00ebr dhe e dob\u00ebt. Prandaj s’mundet t\u00eb duroj\u00eb, turbullohet dhe r\u00ebnkon krejt\u00ebsisht para ndri\u00e7imit t\u00eb fort\u00eb dhe dep\u00ebrtues t\u00eb drit\u00ebs s\u00eb dijes s\u00eb plot\u00eb. Dhe sipas rr\u00ebfimit t\u00eb t\u00eb madhit Aristotel, ajo verbohet para k\u00ebtij ndri\u00e7imi, ashtu si\u00e7 verbohen dhe shpend\u00ebt e nat\u00ebs para rrezes s\u00eb fort\u00eb dhe t\u00eb ndritshme t\u00eb diellit t\u00eb drek\u00ebs. Pse, pra, t\u00eb jet\u00eb i \u00e7uditsh\u00ebm fakti se mendja jon\u00eb \u00ebsht\u00eb e pafuqishme t\u00eb kuptoj\u00eb t\u00eb v\u00ebrtetat e qiellit, kur ajo s’mundet t\u00eb kuptoj\u00eb plot\u00ebsisht t\u00eb v\u00ebrtetat natyrale? Dhe p\u00ebr \u00e7’arsye do t\u00eb ishte i padenj\u00eb p\u00ebr logjik\u00ebn ton\u00eb besimi n\u00eb misteret e bot\u00ebs s\u00eb padukshme, kur natyra q\u00eb shohim na paraqet kaq mistere?<\/p>\n

4.<\/strong>\u00a0\u00a0 \u00a0Tham\u00eb se edhe t\u00eb v\u00ebrtetat e k\u00ebsaj bote s’mundet njeriu t’i kuptoj\u00eb plot\u00ebsisht. Prandaj t\u00eb gjitha shkencat, madje edhe ato m\u00eb konkretet e m\u00eb pozitivet se t\u00eb tjerat, kan\u00eb misteret e tyre. A ekziston p.sh. shkenc\u00eb tjet\u00ebr m\u00eb ekzakte n\u00eb kalkulimet e saj se Matematika? Megjith\u00ebk\u00ebt\u00eb ka edhe ajo misteret e saj, t\u00eb v\u00ebrtetat e saj t\u00eb pahetueshme dhe t\u00eb err\u00ebta. Akoma edhe n\u00eb ato q\u00eb quhen aksioma matematike, p\u00ebr t\u00eb cilat matematicien\u00ebt thon\u00eb se jan\u00eb t\u00eb gjith\u00ebkuptueshme, duke mos pasur nevoj\u00eb p\u00ebr prova, s’do t\u00eb kemi v\u00ebshtir\u00ebsi t\u00eb gjejm\u00eb misterin. Vet\u00eb element\u00ebt, nga t\u00eb cil\u00ebt merr pik\u00ebnisje shkenca e matematik\u00ebs, na paraqesin nj\u00eb pjes\u00eb me nj\u00eb an\u00eb t\u00eb ndritshme dhe t\u00eb qart\u00eb, por nga ana tjet\u00ebr dhe nj\u00eb pjes\u00eb t\u00eb err\u00ebt dhe misterioze.<\/p>\n

\u00a0 \u00a0 Dhe, q\u00eb t\u00eb flasim m\u00eb konkretisht, le t\u00eb pyesim cili \u00ebsht\u00eb objekti me t\u00eb cilin merret dhe studion Gjeometria? Distanca e trupave t\u00eb ndrysh\u00ebm. Por \u00e7’\u00ebsht\u00eb distanca? Matematicien\u00ebt mjaftohen t\u00eb na thon\u00eb tre cil\u00ebsit\u00eb e saj karakteristike. D.m.th. gjer\u00ebsin\u00eb, gjat\u00ebsin\u00eb e thell\u00ebsin\u00eb. Mir\u00ebpo me k\u00ebt\u00eb nuk hidhet drit\u00eb e plot\u00eb n\u00eb pyetjen ton\u00eb. Ka ende kaq pika t\u00eb err\u00ebta, q\u00eb lindin kureshtje, p\u00ebr t\u00eb cilat s’mundemi t\u00eb kemi asnj\u00eb p\u00ebrgjigje t\u00eb qart\u00eb, dhe t\u00eb cilat p\u00ebr k\u00ebt\u00eb arsye mbulohen nga velloja e misterit.<\/p>\n

\u00a0 \u00a0 A ekziston vall\u00eb distanca n\u00eb vetvete apo \u00ebsht\u00eb vet\u00ebm nj\u00eb lidhje e thjesht\u00eb e trupave l\u00ebndor\u00eb nd\u00ebrmjet nj\u00ebri tjetrit?<\/p>\n

\u00a0 \u00a0 \u00cbsht\u00eb fakt konkret distanca apo mos \u00ebsht\u00eb vet\u00ebm nj\u00eb nocion i p\u00ebrgjithsh\u00ebm dhe abstrakt?<\/p>\n

\u00a0 \u00a0 Ja pyetjet, q\u00eb gjithmon\u00eb u jan\u00eb paraqitur filozof\u00ebve, p\u00ebr t\u00eb shkruar p\u00ebr to volume t\u00eb t\u00ebra, p\u00ebr t’u b\u00ebr\u00eb debate t\u00eb gjalla, p\u00ebr t’u sh\u00ebnuar mendime t\u00eb kund\u00ebrta, q\u00eb t\u00eb mos na jepet, m\u00eb n\u00eb fund; asnj\u00eb p\u00ebrgjigje e qart\u00eb dhe e ndri\u00e7uar nga \u00e7do pik\u00ebpamje. Distanca e trupave ka gjat\u00ebsi, gjer\u00ebsi dhe thell\u00ebsi. Pra, pjes\u00ebtohet. Por si? Ndahet n\u00eb infinit apo deri n\u00eb nj\u00eb shenj\u00eb t\u00eb caktuar? Ka pik\u00eb, tej s\u00eb cil\u00ebs b\u00ebhet i pamundur pjes\u00ebtimi i saj? Ja nj\u00eb pyetje tjet\u00ebr, e cila u b\u00eb nj\u00eb problem krejt i pazgjidhsh\u00ebm. Dy koka t\u00eb m\u00ebdha, Kartezi dhe Laibnici u vun\u00eb p\u00ebr ta zgjidhur. Ku p\u00ebrfunduan? N\u00eb dy konkluzione t\u00eb kund\u00ebrta. \u00c7’tha njeri, e mohoi tjetri. Dhe megjith\u00ebk\u00ebt\u00eb, q\u00eb t\u00eb dy kan\u00eb admiruesit dhe pasuesit e tyre.<\/p>\n

5.\u00a0<\/strong>\u00a0 \u00a0\u00c7’\u00ebsht\u00eb Aritmetika? Shkenca e numrave, na p\u00ebrgjigjen matematicien\u00ebt. Kjo pyetje, n\u00eb parim duket e qart\u00eb dhe e plot\u00eb. E megjith\u00ebk\u00ebt\u00eb, \u00ebsht\u00eb misterioze! Sepse \u00e7’\u00ebsht\u00eb nj\u00eb num\u00ebr? Q\u00eb t\u00eb na p\u00ebrgjigjet n\u00eb k\u00ebt\u00eb pyetje elementare, shkenca e matematik\u00ebs p\u00ebrik\u00ebn te ideja e nj\u00ebsis\u00eb. P.sh. q\u00eb t\u00eb na thot\u00eb \u00e7’\u00ebsht\u00eb numri 3, na flet m\u00eb par\u00eb p\u00ebr 1, shum\u00ebzimi i t\u00eb cilit na dha 3-n\u00eb.<\/p>\n

\u00a0 \u00a0 Por \u00e7’\u00ebsht\u00eb nj\u00ebsia? Ku e gjejm\u00eb iden\u00eb e nj\u00ebsis\u00eb dhe nga na doli kjo? Ja pyetje krejt t\u00eb thjeshta, krejt elementare, por edhe krejt t\u00eb err\u00ebta. \u00cbsht\u00eb e v\u00ebrtet\u00eb se nj\u00ebsin\u00eb e takojm\u00eb kudo. Por k\u00ebto nj\u00ebsi q\u00eb shohim jan\u00eb nj\u00ebsi nominale. Themi p.sh. nj\u00eb njeri; dhe kemi nj\u00eb nj\u00ebsi. Mir\u00ebpo kjo nj\u00ebsi s’\u00ebsht\u00eb ve\u00e7se nj\u00ebsi nominale. Pse? Sepse \u00ebsht\u00eb e p\u00ebrb\u00ebr\u00eb. Njeriu ka shum\u00eb pjes\u00eb. Kjo nj\u00ebsi e vetme \u00ebsht\u00eb e p\u00ebrb\u00ebr\u00eb nga dy sy, nga dy k\u00ebmb\u00eb, nga miliona qime, nga biliona hemosfera etj. Themi nj\u00eb k\u00ebmb\u00eb ose nj\u00eb dor\u00eb. Dhe kemi nj\u00eb nj\u00ebsi tjet\u00ebr. Mir\u00ebpo, jo nj\u00ebsi t\u00eb thjesht\u00eb, por t\u00eb p\u00ebrb\u00ebr\u00eb. Sepse nj\u00eb k\u00ebmb\u00eb ka shum\u00eb gisht\u00ebrinj, gjithsecili nga t\u00eb cil\u00ebt p\u00ebrb\u00ebhet p\u00ebrs\u00ebri nga shum\u00eb pjes\u00eb, nga deje, nga thonj etj. \u00c7’\u00ebsht\u00eb, pra, nj\u00ebsia? A ekziston n\u00eb vetvete? \u00cbsht\u00eb gj\u00eb konkrete apo kuptim abstrakt? Nga doli? Ja pyetjet misterioze, t\u00eb err\u00ebta, p\u00ebr t\u00eb cilat mendja e njeriut gjen v\u00ebshtir\u00ebsi q\u00eb t\u00eb p\u00ebrgjigjet. Ja probleme t\u00eb pazgjidhura, q\u00eb na paraqiten jo gjetiu, por n\u00eb vet\u00eb aktet e shkenc\u00ebs s\u00eb Matematik\u00ebs, t\u00eb cilat konsiderohen si t\u00eb vet\u00ebkuptueshme, shum\u00eb t\u00eb qarta dhe t\u00eb vet\u00ebprovueshme!<\/p>\n

6.\u00a0<\/strong>\u00a0 \u00a0Ka gj\u00eb m\u00eb pozitive nga shkenca e natyr\u00ebs? Jo. Objekti i shkenc\u00ebs natyrore \u00ebsht\u00eb t\u00eb shumt\u00ebn e her\u00ebs i ndijsh\u00ebm, i duksh\u00ebm, i preksh\u00ebm. Trupat e ndrysh\u00ebm natyror\u00eb mundemi jo vet\u00ebm t’i studiojm\u00eb e t’i ekzaminojm\u00eb, por edhe t’i prekim me duart tona, t’i presim me thik\u00eb, t’i analizojm\u00eb kimikisht, t’i v\u00ebrejm\u00eb jo vet\u00ebm me an\u00eb t\u00eb syrit, por edhe me an\u00eb t\u00eb mikroskopit. Megjith\u00ebk\u00ebt\u00eb, po ta pyesni nj\u00eb natyralist, edhe ky do t’ju siguroj\u00eb se ec\u00ebn p\u00ebrmes shum\u00eb misteresh, p\u00ebrmes vendesh krejt t\u00eb panjohura p\u00ebr t\u00eb. Ka p\u00ebr t’ju th\u00ebn\u00eb se me ekzaminimin shkencor q\u00eb u b\u00ebn trupave t\u00eb ndrysh\u00ebm, njeh vet\u00ebm natyr\u00ebn e jashtme t\u00eb tyre, por kurr\u00eb edhe natyr\u00ebn e brendshme. Do t’ju flas\u00eb p\u00ebr l\u00ebnd\u00ebn, p\u00ebr fuqin\u00eb, p\u00ebr jet\u00ebn, p\u00ebr koh\u00ebn, n\u00eb t\u00eb cil\u00ebn k\u00ebto kryhen dhe ekzistojn\u00eb, p\u00ebr drit\u00ebn, p\u00ebr t\u00eb gjitha k\u00ebto, t\u00eb cilat thell\u00ebsisht nuk i njeh dhe p\u00ebr t\u00eb cilat pak di.<\/p>\n

\u00a0 \u00a0 Dhe me t\u00eb v\u00ebrtet\u00eb. Ekziston gj\u00eb m\u00eb e shk\u00eblqyeshme dhe m\u00eb e dukshme se drita? Shk\u00eblqimi i saj na verbon shum\u00eb her\u00eb syt\u00eb, t\u00eb cil\u00ebt s’jan\u00eb n\u00eb gjendje t\u00eb shikojn\u00eb drejtp\u00ebrs\u00ebdrejti, dhe nxeht\u00ebsia e s\u00eb cil\u00ebs ngjall t\u00ebr\u00eb organizmin ton\u00eb dhe b\u00ebhet e ndijshme n\u00eb t\u00ebr\u00eb trupin ton\u00eb. Drita na b\u00ebn q\u00eb t\u00eb shohim me syt\u00eb tan\u00eb panoram\u00ebn e \u00e7uditshme t\u00eb natyr\u00ebs dhe me an\u00eb t\u00eb rrezeve t\u00eb saj mundemi t\u00eb studiojm\u00eb dhe t\u00eb ekzaminojm\u00eb natyr\u00ebn, n\u00eb mes t\u00eb s\u00eb cil\u00ebs rrojm\u00eb.<\/p>\n

\u00a0 \u00a0 Me gjith\u00eb k\u00ebto, err\u00ebsir\u00eb e madhe mbulon qenien e saj dhe natyr\u00ebn e saj. \u00c7’\u00ebsht\u00eb drita? Shkenca s’mundi deri tani t\u00eb na jap\u00eb nj\u00eb p\u00ebrgjigje t\u00eb qart\u00eb dhe plot drit\u00eb. Shum\u00eb e kan\u00eb radhitur nd\u00ebr t\u00eb l\u00ebngshmet. T\u00eb tjer\u00eb na than\u00eb se transmetohet me an\u00eb t\u00eb val\u00ebve t\u00eb eterit. Mir\u00ebpo, t\u00eb gjith\u00eb u detyruan t\u00eb rr\u00ebfejn\u00eb padijen e tyre. Sa e quajt\u00ebn t\u00eb l\u00ebngshme, d\u00ebshmuan nj\u00ebkoh\u00ebsisht q\u00eb kjo e l\u00ebngshme \u00ebsht\u00eb e pakuptueshme, e pacaktuar, dhe e pahetuar. Sa fol\u00ebn p\u00ebr val\u00ebt e eterit, deklaruan nj\u00ebkoh\u00ebsisht q\u00eb eteri \u00ebsht\u00eb nj\u00eb di\u00e7ka krejt e paditur, n\u00eb m\u00ebnyr\u00eb q\u00eb val\u00ebt e tij t\u00eb jen\u00eb p\u00ebr ne krejt misterioze. Pra, p\u00ebrfundimi n\u00eb t\u00eb cilin arriti shkenca mbi k\u00ebt\u00eb \u00e7\u00ebshtje, do t\u00eb mund t\u00eb p\u00ebrmblidhej n\u00eb fjal\u00ebt e posht\u00ebsh\u00ebnuara t\u00eb Urlicis: “Drita, ky fenomen kaq i ditur, q\u00eb na hap bot\u00ebn e fenomeneve, e cila \u00ebsht\u00eb n\u00eb t\u00eb v\u00ebrtet\u00eb i vetmi fenomen, mbetet megjith\u00ebk\u00ebt\u00eb fenomeni m\u00eb misterioz dhe m\u00eb i panjohur”. (Dieu et la Natyre f. 71) Drita pra, duke u ekzaminuar nga natyra dhe gjendja e saj, mbetet err\u00ebsir\u00eb p\u00ebr mendjen ton\u00eb t\u00eb kufizuar. Dhe n\u00eb qoft\u00eb se kjo drit\u00eb e ndijshme mbulohet n\u00eb natyr\u00ebn dhe qenien e saj nga kaq err\u00ebsir\u00eb, pse t\u00eb mahnitemi, n\u00eb qoft\u00eb se edhe drita e pambaruar dhe shpirt\u00ebrore, drita q\u00eb \u00ebsht\u00eb m\u00eb lart se \u00e7do tjet\u00ebr drit\u00eb, \u00ebsht\u00eb e pahetueshme p\u00ebr mendjen ton\u00eb?<\/p>\n

7.\u00a0<\/strong>\u00a0 \u00a0Rrezet e ndritshme dhe jet\u00ebdh\u00ebn\u00ebse t\u00eb drit\u00ebs na udh\u00ebzojn\u00eb, si\u00e7 tham\u00eb n\u00eb t\u00eb shikuarit dhe t\u00eb admiruarit e natyr\u00ebs.<\/p>\n

\u00a0 \u00a0O Njeri, shiko! Ke p\u00ebrpara teje nj\u00eb pamje jasht\u00ebzakonisht madh\u00ebshtore, t\u00eb mrekullueshme, t\u00eb habitshme: natyr\u00ebn. D.m.th. shum\u00ebn e t\u00eb gjitha krijesave me fuqit\u00eb dhe cil\u00ebsit\u00eb e tyre natyrore q\u00eb i rregullojn\u00eb. E shikon k\u00ebt\u00eb pamje s\u00eb largu dhe e admiron. Afrohesh dhe e v\u00ebshtron s\u00eb af\u00ebrmi. E ekzaminon n\u00eb t\u00eb gjitha pamjet, deri ku mundet nj\u00eb njeri. E kupton? Jo.<\/p>\n

\u00a0 \u00a0 \u00c7’\u00ebsht\u00eb natyra? “\u00c7’ka s’mundemi ta kuptojm\u00eb, e quajm\u00eb natyr\u00eb” thot\u00eb Fihtja. “Natyra, shton dhe G\u00ebtja, p\u00ebrb\u00ebn gjithmon\u00eb di\u00e7ka problematike, n\u00eb t\u00eb cil\u00ebn mendja e njeriut s’mundet t\u00eb thellohet. Misteri \u00ebsht\u00eb kudo, edhe dit\u00ebn akoma”. Shikoni fizikantin me sa durim merret me t\u00eb studiuarit dhe t\u00eb hetuarit e natyr\u00ebs. Rri pa gjum\u00eb, p\u00ebrpiqet, punon, lodhet, mundohet, por n\u00eb thell\u00ebsin\u00eb e mistereve t\u00eb natyr\u00ebs s’mund t\u00eb hyj\u00eb. Po ta pyesim, do t\u00eb na flas\u00eb p\u00ebr trupa t\u00eb ndrysh\u00ebm fizik\u00eb, do t\u00eb na num\u00ebroj\u00eb cil\u00ebsit\u00eb e tyre, ligjet fizike dhe t\u00eb pathyeshme, n\u00eb t\u00eb cilat ndodhen, por \u00e7do p\u00ebrgjigje e tij do t\u00eb na \u00e7el\u00eb dhe kureshtje t\u00eb reja, \u00e7\u00ebshtje t\u00eb reja t\u00eb pazgjidhura, t\u00eb pashqyrtuara, t\u00eb pav\u00ebzhguara. A e njohu natyr\u00ebn e brendshme t\u00eb trupave? Jo. Pa vet\u00ebm treguesin q\u00eb sh\u00ebnon or\u00ebt mbi sahatin e gjith\u00ebsis\u00eb, por fuqin\u00eb l\u00ebviz\u00ebse, punimit t\u00eb rregullt t\u00eb s\u00eb cil\u00ebs ky mekaniz\u00ebm i \u00e7uditsh\u00ebm i detyrohet, s’mundi ta njoh\u00eb.<\/p>\n

\u00a0 \u00a0 Num\u00ebroi rrahjet e arterieve t\u00eb trupit t\u00eb madh t\u00eb natyr\u00ebs, por shpirtin, i cili jep jet\u00eb, kush mundet ta shikoj\u00eb? (Hettinger II. f.29).<\/p>\n

\u00a0 \u00a0 \u00c7’besonin t\u00eb vjetrit p\u00ebr l\u00ebnd\u00ebn, nga e cila formohet bota natyrore? Se elementet, nga t\u00eb cil\u00ebt formoheshin t\u00ebr\u00eb trupat e natyr\u00ebs jan\u00eb gjithsej kat\u00ebr: ajri, dheu, zjarri dhe uji. Shkenca e re \u00e7far\u00eb provoi? Se elementet s’jan\u00eb vet\u00ebm kat\u00ebr, por shum\u00eb m\u00eb tep\u00ebr. Arrijn\u00eb afro t\u00eb tridhjetat. K\u00ebto elemente kimia i quan trupa t\u00eb thjesht\u00eb. Pse vall\u00eb? Jo pse jan\u00eb me t\u00eb v\u00ebrtet\u00eb t\u00eb thjesht\u00eb, sepse vet\u00ebm fryma \u00ebsht\u00eb e thjesht\u00eb. L\u00ebnda pjes\u00ebtohet gjithmon\u00eb. I quajn\u00eb t\u00eb thjesht\u00eb, sepse shkenc\u00ebtar\u00ebt me metodat e derisotme s’mund t’i shp\u00ebrb\u00ebjn\u00eb n\u00eb pjes\u00eb t\u00eb tjera m\u00eb t\u00eb thjeshta.<\/p>\n

\u00a0 \u00a0 Na thon\u00eb p.sh. se ari, bronxi, argjendi, squfuri jan\u00eb trupa t\u00eb thjesht\u00eb. Por \u00ebsht\u00eb e mundur q\u00eb k\u00ebto metale, kaq t\u00eb ngurta dhe t\u00eb r\u00ebnda n\u00eb formimin e tyre t\u00eb jen\u00eb n\u00eb vetvete dhe me t\u00eb v\u00ebrtet\u00eb t\u00eb thjeshta? E pamundur. Megjith\u00ebk\u00ebt\u00eb shkenca e re i quajti t\u00eb thjeshta, sepse s’\u00ebsht\u00eb n\u00eb gjendje t\u00eb njoh\u00eb natyr\u00ebn dhe qenien e tyre t\u00eb brendshme. I quajti t\u00eb thjeshta, pik\u00ebrisht sikund\u00ebr edhe t\u00eb vjetrit e quanin ujin element t\u00eb thjesht\u00eb vet\u00ebm e vet\u00ebm sepse s’ishin n\u00eb gjendje ta analizojn\u00eb n\u00eb elementet m\u00eb t\u00eb thjeshta, nga t\u00eb cil\u00ebt p\u00ebrb\u00ebhej. Edhe deri m\u00eb sot madje ngjet kjo pun\u00eb, q\u00eb trupa, t\u00eb cil\u00ebt m\u00eb par\u00eb kujtoheshin t\u00eb thjesht\u00eb t\u00eb provohet se jan\u00eb pastaj t\u00eb p\u00ebrb\u00ebr\u00eb, duke u v\u00ebrtetuar n\u00eb m\u00ebnyr\u00ebn m\u00eb t\u00eb shk\u00eblqyeshme n\u00eb \u00e7’padijeni ndodhet shkenca p\u00ebr sa i p\u00ebrket natyr\u00ebs dhe formimit t\u00eb t\u00eb quajturve trupa t\u00eb thjesht\u00eb.<\/p>\n

\u00a0 \u00a0 Cila, pra, \u00ebsht\u00eb l\u00ebnda, nga e cila formohet bota? Shkenca e re s’mundi t\u00eb hedh\u00eb drit\u00eb t\u00eb plot\u00eb mbi k\u00ebt\u00eb pyetje misterioze megjith\u00ebse na paraqiti nj\u00eb list\u00eb t\u00eb gjat\u00eb tridhjet\u00eb elementesh l\u00ebndor\u00eb, n\u00eb vend t\u00eb t\u00eb kat\u00ebrve, q\u00eb njihnin t\u00eb vjetrit. \u00c7’b\u00ebri me k\u00ebto zbulime t\u00eb saj? Shtoi kureshtjet tona. N\u00eb qoft\u00eb p.sh. se t\u00eb vjetrit nuk dinin, \u00e7’\u00ebsht\u00eb substanca esenciale e ujit, ne m\u00eb t\u00eb rinjt\u00eb nuk u ndri\u00e7uam dhe kaq mbi k\u00ebt\u00eb \u00e7\u00ebshtje nga zbulimet m\u00eb t\u00eb reja t\u00eb shkenc\u00ebs. M\u00ebsuam se uji \u00ebsht\u00eb i p\u00ebrb\u00ebr\u00eb prej hidrogjenit dhe oksigjenit, por prap\u00eb nuk dim\u00eb se cili \u00ebsht\u00eb formimi m\u00eb i brendsh\u00ebm i k\u00ebtyre dy elementeve. Me fjal\u00eb t\u00eb tjera, para se t\u00eb mundej kimia t\u00eb analizoj\u00eb ujin kureshtja jon\u00eb qe nj\u00eb: Pyesnim vet\u00ebm \u00e7’\u00ebsht\u00eb uji? Tani, pas zbulimit t\u00eb kimis\u00eb, kureshtja jon\u00eb u dyfishua. Pa m\u00ebsuar mir\u00eb mir\u00eb se \u00e7’\u00ebsht\u00eb uji, na dol\u00ebn p\u00ebrpara n\u00eb vend t\u00eb nj\u00eb pyetjeje, dy t\u00eb tjera t\u00eb pazgjidhura dhe t\u00eb pashpresuara, pyetjet: \u00c7’\u00ebsht\u00eb oksigjeni? Dhe \u00e7’\u00ebsht\u00eb hidrogjeni? Di se teorit\u00eb e reja b\u00ebjn\u00eb fjal\u00eb p\u00ebr elektrone. D.m.th. p\u00ebr disa nj\u00ebsi fuqish m\u00eb t\u00eb thjeshta, n\u00eb t\u00eb cilat analizohet dhe nga t\u00eb cilat kombinohet n\u00eb formime t\u00eb ndryshme l\u00ebnda. K\u00ebshtu q\u00eb, sipas k\u00ebtyre teorive, l\u00ebnda s’\u00ebsht\u00eb gj\u00eb tjet\u00ebr ve\u00e7se nj\u00eb fuqi e grumbulluar. Por prap\u00eb misteri i l\u00ebnd\u00ebs vet\u00ebm v\u00ebrtetohet, por nuk sqarohet. Sepse tani paraqitet m\u00eb e tmerrshme dhe m\u00eb e err\u00ebt pyetja: \u00e7’\u00ebsht\u00eb, pra, kjo fuqi, e cila duke qen\u00eb e padukshme dhe e pakuptueshme, gjithmon\u00eb merr trup dhe duke u grumbulluar b\u00ebhet di\u00e7ka e prekshme dhe e q\u00ebndrueshme?<\/p>\n

8.<\/strong>\u00a0\u00a0 \u00a0\u00c7’\u00ebsht\u00eb jeta? Ja edhe nj\u00eb pyetje m\u00eb tep\u00ebr e err\u00ebt dhe m\u00eb tep\u00ebr misterioze. “Duke qen\u00eb fjala p\u00ebr t\u00eb th\u00ebn\u00eb \u00e7’\u00ebsht\u00eb jeta, \u00e7’\u00ebsht\u00eb fuqia jetike, nuk e dim\u00eb, ose nuk do t\u00eb dinim t\u00eb thoshim madje edhe \u00e7far\u00eb \u00ebsht\u00eb \u00e7do fuqi p\u00ebrgjith\u00ebsisht”, thot\u00eb Burmeister (Geologische Bilder 1, 257).<\/p>\n

\u00a0 \u00a0 Shohim nj\u00eb organiz\u00ebm bimor ose shtazor. E ekzaminojm\u00eb, e presim, e analizojm\u00eb kimikisht dhe m\u00eb n\u00eb fund \u00e7’gjejm\u00eb? L\u00ebnd\u00eb dhe asgj\u00eb tjet\u00ebr. Megjith\u00ebk\u00ebt\u00eb, e t\u00ebra kjo sasi e l\u00ebnd\u00ebs \u00ebsht\u00eb n\u00eb m\u00ebnyr\u00eb t\u00eb till\u00eb e p\u00ebrb\u00ebr\u00eb dhe e organizuar sa q\u00eb t\u00eb jet\u00eb dhe t\u00eb funksionoj\u00eb krejt ndryshe, madje krejt p\u00ebrkundrazi me ligjet dhe me cil\u00ebsit\u00eb e l\u00ebnd\u00ebs inorganike. E t\u00ebr\u00eb l\u00ebnda, nga e cila formohet ky organiz\u00ebm, rilindet vazhdimisht, ashtu si dhe uji n\u00eb burimin e \u00e7do lumi. Por edhe me gjith\u00eb k\u00ebt\u00eb rrjedhje, organizmi mban n\u00eb m\u00ebnyr\u00eb t\u00eb q\u00ebndrueshme, por edhe misterioze, form\u00ebn e tij, distancat e tij, personalitetin e tij. Syri, veshi, dora, zemra mbetet gjithmon\u00eb po ajo, n\u00eb po at\u00eb vend, me po ato cil\u00ebsi, me po at\u00eb fuqi, megjith\u00ebse elementet, nga t\u00eb cilat p\u00ebrb\u00ebhet ndryshojn\u00eb edhe z\u00ebvend\u00ebsohen vazhdimisht. Dhe k\u00ebshtu organizmi vazhdimisht prishet, por edhe gjithmon\u00eb rip\u00ebrt\u00ebrihet, pa u shp\u00ebrb\u00ebr\u00eb nga cil\u00ebsit\u00eb kimike, q\u00eb dominojn\u00eb mbi l\u00ebnd\u00ebn e vdekur, ve\u00e7 at\u00ebher\u00eb kur e le jeta. Ky organiz\u00ebm p\u00ebrb\u00ebhet nga l\u00ebnda, edhe megjith\u00ebk\u00ebt\u00eb inercia, e cila \u00ebsht\u00eb cil\u00ebsia m\u00eb esenciale e l\u00ebnd\u00ebs, \u00ebsht\u00eb krejt e huaj p\u00ebr t\u00eb. Brenda tij v\u00eb re nj\u00eb l\u00ebvizje t\u00eb vazhdueshme dhe nj\u00eb energji t\u00eb pand\u00ebrprer\u00eb. \u00c7’\u00ebsht\u00eb zemra? \u00c7’\u00ebsht\u00eb stomaku? L\u00ebnd\u00eb. Por l\u00ebnd\u00eb, e cila s’rri e vdekur, e cila gjithmon\u00eb l\u00ebviz p\u00ebr nj\u00eb q\u00ebllim t\u00eb caktuar, e cila, pra, ka cil\u00ebsi dhe fuqi krejt t\u00eb p\u00ebrkund\u00ebrta me ato nga t\u00eb cilat udh\u00ebhiqet l\u00ebnda e verb\u00ebr dhe e vdekur.<\/p>\n

\u00a0 \u00a0 \u00c7’\u00ebsht\u00eb pra jeta? Si dhe me \u00e7’m\u00ebnyr\u00eb lidhet ajo me l\u00ebnd\u00ebn dhe vepron mbi t\u00eb? Me \u00e7’m\u00ebnyr\u00eb i jep l\u00ebnd\u00ebs s\u00eb vdekur dhe t\u00eb pal\u00ebvizshme cil\u00ebsi dhe fuqi q\u00eb ajo s’i ka nga vetvetja? Fuqi q\u00eb presupozojn\u00eb Mendje, e Cila i caktoi dhe q\u00eb drejtohen ndaj nj\u00eb q\u00ebllimi t\u00eb caktuar? Si mundet kjo fuqi jetike t\u00eb v\u00ebr\u00eb n\u00ebn urdh\u00ebrat e saj t\u00eb t\u00ebra fuqit\u00eb natyrore dhe kimike t\u00eb bot\u00ebs l\u00ebndore dhe t’i v\u00ebr\u00eb n\u00eb sh\u00ebrbim t\u00eb organizmit, t\u00eb cilit i jep jet\u00eb? Ku m\u00eb n\u00eb fund e ka qendr\u00ebn e saj? Ja pyetjet misterioze mbi t\u00eb cilat shkenca s’mundi t\u00eb shqiptoj\u00eb asnj\u00eb fjal\u00eb t\u00eb qart\u00eb dhe ndri\u00e7uese. Merrni n\u00eb dor\u00ebn tuaj kokrr\u00ebn e grurit ose t\u00eb ndonj\u00eb fare tjet\u00ebr bimore. \u00c7’fuqi p\u00ebrfshihet n\u00eb at\u00eb kok\u00ebrr t\u00eb vog\u00ebl dhe pa ndonj\u00eb r\u00ebnd\u00ebsi! Por edhe \u00e7’mister! E hidhni n\u00eb tok\u00eb dhe nuk do t\u00eb vononi t\u00eb admironi zhvillimin mahnit\u00ebs, por nj\u00ebkoh\u00ebsisht dhe misterioz t\u00eb fuqis\u00eb jetike n\u00eb t\u00eb. Nj\u00eb laborator kimik i t\u00ebr\u00eb, m\u00eb i p\u00ebrsosuri nga ata q\u00eb kan\u00eb p\u00ebr t\u00eb na prezantuar njer\u00ebzit, i drejtuar nga kokat m\u00eb t\u00eb shk\u00eblqyera t\u00eb shkenc\u00ebs, po t\u00eb ishte e mundur t\u00eb p\u00ebrfshihej brenda asaj kokrre t\u00eb par\u00ebnd\u00ebsishme dhe menj\u00ebher\u00eb pas mbjelljes t\u00eb vihej i t\u00ebri n\u00eb veprim, nuk do t\u00eb mund t\u00eb p\u00ebrdorte kaq me q\u00ebllim, dhe me kaq rezultat fuqit\u00eb e ndryshme t\u00eb natyr\u00ebs, as t\u00eb analizoj\u00eb dhe t\u00eb p\u00ebrshtat\u00eb elementet e l\u00ebnd\u00ebs n\u00eb m\u00ebnyr\u00eb t\u00eb till\u00eb si ajo kok\u00ebrr e vog\u00ebl dhe e zhveshur e grurit ose farat e tjera bimore, t\u00eb cilat vet\u00ebm me an\u00eb t\u00eb mikroskopit mund t\u00eb shikohen.<\/p>\n

9.<\/strong>\u00a0\u00a0 \u00a0\u00c7’\u00ebsht\u00eb jeta? Hidhni nj\u00eb v\u00ebshtrim dhe mbi njeriun ku jeta paraqitet n\u00eb grad\u00ebn m\u00eb t\u00eb lart\u00eb t\u00eb zhvillimit t\u00eb saj. Merrni parasysh jet\u00ebn e tij mendore dhe shpirt\u00ebrore. Edhe do t\u00eb shikoni menj\u00ebher\u00eb sa misterioze dhe e err\u00ebt b\u00ebhet pyetja e m\u00ebsip\u00ebrme, sa i ngat\u00ebrruar dhe i pazgjidhur arrin misteri i jet\u00ebs. Do t\u00eb lipsej nj\u00eb bised\u00eb tep\u00ebr e gjat\u00eb, po t\u00eb d\u00ebshironim t\u00eb shtjellojm\u00eb t\u00eb t\u00ebra pamjet q\u00eb na paraqet ky problem i pazgjidhur i jet\u00ebs njer\u00ebzore. Dhe p\u00ebr k\u00ebt\u00eb arsye, nuk do t’i tregojm\u00eb lexuesit t\u00eb dashur ve\u00e7se nj\u00eb nga k\u00ebto pamje t\u00eb shumta, at\u00eb m\u00eb t\u00eb zakonshmen dhe m\u00eb t\u00eb thjesht\u00ebn. Pik\u00ebrisht at\u00eb t\u00eb cil\u00ebn na e zbulon fjala njer\u00ebzore.<\/p>\n

\u00a0 \u00a0 N\u00eb at\u00eb or\u00eb q\u00eb m\u00eb flisni, mendja juaj, logjika juaj, zemra juaj, vjen n\u00eb kontakt dhe n\u00eb marr\u00ebdh\u00ebnie me mendjen time, me logjik\u00ebn time, me zemr\u00ebn time. E kemi gjykuar ndonj\u00ebher\u00eb me \u00e7’m\u00ebnyr\u00eb b\u00ebhet kjo ngjarje kaq e zakonshme e jet\u00ebs njer\u00ebzore? U kujdes\u00ebm ndonj\u00ebher\u00eb t\u00eb m\u00ebsojm\u00eb si me an\u00eb t\u00eb fjal\u00ebs qoft\u00eb verbale, qoft\u00eb t\u00eb shkruar, i transmetojm\u00eb tjetrit ndjenjat tona, gjykimet tona, k\u00ebt\u00eb ose at\u00eb pamje, q\u00eb ndodhet e shtypur n\u00eb librin e kujtes\u00ebs ose t\u00eb fantazis\u00eb son\u00eb, k\u00ebt\u00eb frik\u00eb, q\u00eb na okupon, at\u00eb shpres\u00eb, q\u00eb na inkurajon, d\u00ebshp\u00ebrimin ton\u00eb, g\u00ebzimin ton\u00eb? Po t\u00eb kishim p\u00ebrqendruar ndonj\u00ebher\u00eb mendimet tona mbi k\u00ebt\u00eb ngjarje, natyrisht q\u00eb do t\u00eb na habiste shum\u00eb m\u00ebnyra misterioze me t\u00eb cil\u00ebn n\u00eb form\u00eb l\u00ebndore dhe t\u00eb dukshme, si\u00e7 \u00ebsht\u00eb fjala e shkruar ose verbale, transmetojm\u00eb n\u00eb t\u00eb af\u00ebrmin ton\u00eb di\u00e7ka krejt t\u00eb pal\u00ebndshme dhe t\u00eb patrupshme si\u00e7 \u00ebsht\u00eb mendimi, d\u00ebshira, ndjenja. Po t\u00eb pyesim shkenc\u00ebtar\u00ebt, ata do t\u00eb p\u00ebrpiqen ndoshta t\u00eb na japin ndonj\u00eb shpjegim p\u00ebr k\u00ebt\u00eb mister. Do t\u00eb na p\u00ebrshkruajn\u00eb, si z\u00ebri verbal duke dal\u00eb nga gurmazi dhe duke v\u00ebn\u00eb n\u00eb l\u00ebvizje ajrin, shtyn val\u00ebt zanore q\u00eb shkakton deri te veshi. Do t\u00eb na shpjegojn\u00eb si k\u00ebto val\u00eb duke hyr\u00eb me an\u00eb t\u00eb vrim\u00ebs akustike n\u00eb fund t\u00eb veshit v\u00ebn\u00eb n\u00eb l\u00ebvizje membran\u00ebn e timpanit, telat e holl\u00eb t\u00eb veshit t\u00eb brendsh\u00ebm, m\u00eb n\u00eb fund dhe vet\u00eb l\u00ebngun q\u00eb ndodhet n\u00eb veshin e brendsh\u00ebm, mbi t\u00eb cilin zgjatet nervi akustik dhe m\u00eb n\u00eb fund do t\u00eb na thon\u00eb, n\u00eb m\u00ebnyr\u00eb t\u00eb that\u00eb, pa ndonj\u00eb shpjegim ose qart\u00ebsi reale, se nervi n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb ngacmohet, dhe i transmeton trurit k\u00ebt\u00eb ngacmim t\u00eb tij. T\u00eb tilla do t\u00eb na thon\u00eb edhe p\u00ebrsa i p\u00ebrket fjal\u00ebs s\u00eb shkruar, duke u p\u00ebrpjekur t\u00eb na shpjegojn\u00eb si ky dor\u00ebshkrim ose ai botim duke prekur syrin ton\u00eb ngacmon nervin optik dhe me an\u00ebn e tij trurin ton\u00eb. Dhe nga i t\u00ebr\u00eb ky tregim \u00e7’do t\u00eb kuptojm\u00eb? Asgj\u00eb, krejt asgj\u00eb. D\u00ebgjuam holl\u00ebsi, t\u00eb cilat natyrisht jan\u00eb tep\u00ebr t\u00eb nevojshme p\u00ebr mjek\u00ebsin\u00eb dhe kirurgjin\u00eb e veshit ose t\u00eb syrit, mir\u00ebpo t\u00eb cilat nuk na e kthjellojn\u00eb aspak misterin rreth t\u00eb cilit q\u00ebndrojm\u00eb t\u00eb \u00e7uditur dhe t\u00eb mahnitur. Nuk m\u00ebsuam asgj\u00eb mbi m\u00ebnyr\u00ebn se si me an\u00eb t\u00eb l\u00ebvizjeve t\u00eb ajrit vijn\u00eb n\u00eb kontakt dhe n\u00eb marr\u00ebdh\u00ebnie mendjet tona dhe kuptimet tona. S’mor\u00ebm vesh asgj\u00eb mbi faktin se si nj\u00eb ngacmim l\u00ebndor i nj\u00eb organi po l\u00ebndor prodhoi n\u00eb mendjen ton\u00eb nj\u00eb gjykim t\u00eb pal\u00ebndsh\u00ebm, zgjoi nj\u00eb shfaqje t\u00eb patrupshme n\u00eb shpirtin ton\u00eb, lindi n\u00eb zemr\u00ebn ton\u00eb at\u00eb frym\u00eb t\u00eb entuziazmit q\u00eb shtyn n\u00eb k\u00ebt\u00eb vep\u00ebr burr\u00ebrore ose n\u00eb at\u00eb sakrific\u00eb heroike. Si ai ngacmim, i shkaktuar n\u00eb fund t\u00eb veshit ose t\u00eb syrit ton\u00eb; u transformua n\u00eb nj\u00eb gj\u00eb t\u00eb pal\u00ebndshme dhe t\u00eb patrupshme, n\u00eb gjykim, n\u00eb ndjenj\u00eb, n\u00eb vendim, n\u00eb zjarr vet\u00ebmohimi dhe vet\u00ebsakrifice, ky pik\u00ebrisht, \u00ebsht\u00eb misteri, p\u00ebr t\u00eb cilin flasim dhe t\u00eb cilin s’mund ta kuptojm\u00eb.<\/p>\n

\u00a0 \u00a0 Sa u than\u00eb, jan\u00eb, mendojm\u00eb, t\u00eb mjaftueshme p\u00ebr t\u00eb na bindur se misteri ekziston kudo. Edhe t\u00eb v\u00ebrtetat m\u00eb t\u00eb ditura e m\u00eb t\u00eb qarta, edhe faktet m\u00eb t\u00eb ditura e m\u00eb t\u00eb qarta, edhe faktet m\u00eb t\u00eb zakonshme akoma, duke u ekzaminuar me kujdes, paraqesin n\u00eb thell\u00ebsin\u00eb e tyre shum\u00eb pamje misterioze, n\u00eb t\u00eb cilat mendja jon\u00eb s’mund t\u00eb thellohet.<\/p>\n

\u00a0 \u00a0 Kudo q\u00eb t\u00eb kthejm\u00eb syt\u00eb tan\u00eb, nuk do t\u00eb vonojm\u00eb t\u00eb takojm\u00eb vendin e padijes dhe t\u00eb misterit. N\u00eb t\u00eb v\u00ebrteta q\u00eb kujtohen si t\u00eb kuptueshme nga t\u00eb gjith\u00eb dhe t\u00eb vet\u00ebprovueshme, q\u00eb matematicien\u00ebt i quajn\u00eb aksioma; n\u00eb fenomenet fizike m\u00eb t\u00eb shk\u00eblqyeshme si\u00e7 \u00ebsht\u00eb drita; n\u00eb atomin e vog\u00ebl dhe pothuaj t\u00eb paduksh\u00ebm t\u00eb l\u00ebnd\u00ebs, sa dhe n\u00eb bashkimet e ndryshme dhe n\u00eb kombinimet e famshme t\u00eb tij; n\u00eb fuqit\u00eb e padukshme dhe t\u00eb pav\u00ebzhgueshme q\u00eb udh\u00ebheqin bot\u00ebn l\u00ebndore; n\u00eb shfaqjet e shumta dhe t\u00eb admirueshme t\u00eb jet\u00ebs, kudo q\u00eb t\u00eb kthejm\u00eb v\u00ebshtrimin, do t\u00eb takojm\u00eb misterin.<\/p>\n

\u00a0 \u00a0 Dhe si, pra? Nd\u00ebrsa bota l\u00ebndore na paraqet kaq mistere, ku q\u00ebndron \u00e7udia, n\u00eb qoft\u00eb se edhe bota shpirt\u00ebrore na paraqet t\u00eb sajat? Ku q\u00ebndron \u00e7udia, n\u00eb qoft\u00eb se edhe Bibla hyjnore dhe qiellore na zbulon t\u00eb v\u00ebrteta, q\u00eb kap\u00ebrcejn\u00eb logjik\u00ebn ton\u00eb, kur libri i bot\u00ebs l\u00ebndore dhe t\u00eb dukshme p\u00ebrfshin n\u00eb \u00e7do faqe t\u00eb tij kaq mistere?<\/p>\n

\u00a0 \u00a0 A! Jo; do t\u00eb ishte me t\u00eb v\u00ebrtet\u00eb \u00e7udi dhe gj\u00eb krejt e pashpjegueshme, n\u00eb qoft\u00eb se m\u00ebsimi i hyjinspiruar i Shkrimit t\u00eb Shenjt\u00eb, q\u00eb b\u00ebn fjal\u00eb p\u00ebr Per\u00ebndin\u00eb, p\u00ebr qiellin, p\u00ebr bot\u00ebn e padukshme, q\u00eb b\u00ebn fjal\u00eb p\u00ebr \u00e7\u00ebshtje t\u00eb larta dhe t\u00eb mbinatyrshme, do paraqitej i zhveshur nga \u00e7do mbules\u00eb misterioze, duke mos kap\u00ebrcyer krejt\u00ebsisht kuptimin dhe thellimin e njeriut. Do t\u00eb ishte gj\u00eb e \u00e7uditshme dhe e pashpjegueshme, sepse p\u00ebrderisa njeriu s’mund t\u00eb kuptoj\u00eb k\u00ebt\u00eb bot\u00eb t\u00eb dukshme dhe t\u00eb ndijshme n\u00eb gjirin e s\u00eb cil\u00ebs jeton, si do t\u00eb ishte n\u00eb gjendje t\u00eb kuptoj\u00eb krejt\u00ebsisht t\u00eb v\u00ebrtetat e mbinatyrshme t\u00eb bot\u00ebs s\u00eb padukshme dhe qiellore? Sikurse mistere t\u00eb t\u00ebra na hap para nesh vetvetja jon\u00eb, organizmi yn\u00eb, shqisat tona, veprimet e mendimit ton\u00eb etj., si do t\u00eb ishte e mundur q\u00eb Per\u00ebndia e pafundme t\u00eb mos mbulohet p\u00ebr ne me asnj\u00eb mister? Kur nj\u00eb pik\u00eb shiu, nj\u00eb kok\u00ebrr r\u00ebre, nj\u00eb atom l\u00ebnde kan\u00eb p\u00ebr ne abyse t\u00eb t\u00ebra misterioze dhe t\u00eb err\u00ebta, si nuk do t\u00eb ishte gj\u00eb e \u00e7uditshme dhe e pashpjegueshme, n\u00eb qoft\u00eb se Per\u00ebndia q\u00eb s’ka fund, p\u00ebr t\u00eb cil\u00ebn b\u00ebn fjal\u00eb Shkrimi i Shenjt\u00eb, do t\u00eb ishte krejt e kuptueshme nga mendja jon\u00eb e dob\u00ebt?<\/p>\n

\u00a0 \u00a0 \u00cbsht\u00eb, pra, pa kuptim dhe krejt i p\u00ebrcipt\u00eb pretendimi q\u00eb zakonisht na paraqesin kund\u00ebr besimit t\u00eb krishter\u00eb; “nuk besoj, se nuk kuptoj”. Sepse ku mundet mendja e njeriut t\u00eb ec\u00eb lirisht dhe pa ndonj\u00eb penges\u00eb? \u00c7’gj\u00eb mund t\u00eb dij\u00eb dhe t\u00eb kuptoj\u00eb n\u00eb t\u00ebr\u00eb thell\u00ebsin\u00eb dhe gjer\u00ebsin\u00eb e saj?<\/p>\n

\u00a0 \u00a0 “Nuk besoj, se nuk kuptojShum\u00eb mir\u00eb. Por at\u00ebher\u00eb, n\u00eb do t\u00eb jesh konsekuent me pretendimin t\u00ebnd mos e kufizo k\u00ebt\u00eb vet\u00ebm n\u00eb t\u00eb v\u00ebrtetat e mbinatyrshme dhe qiellore. Duhet ta zgjerosh dhe mbi fush\u00ebn e dijes s\u00eb gj\u00ebrave t\u00eb k\u00ebsaj bote. Dhe at\u00ebher\u00eb, do t\u00eb ndodhesh i detyruar t\u00eb dyshosh edhe p\u00ebr t\u00eb v\u00ebrteta krejt t\u00eb thjeshta, edhe p\u00ebr vet\u00eb ekzistenc\u00ebn t\u00ebnde, e cila, si\u00e7 pam\u00eb, \u00ebsht\u00eb e lidhur me aq mistere!<\/p>\n

\u00a0 \u00a0 \u201dNuk besoj, sepse nuk kuptoj\u201d. \u00c7’presupozon dhe \u00e7’tregon ky pretendim? Se ai q\u00eb s’ka besim, s’ka as m\u00eb t\u00eb vogl\u00ebn dije mbi fuqit\u00eb krejt t\u00eb dob\u00ebta t\u00eb mendjes njer\u00ebzore. Harron se n\u00eb k\u00ebt\u00eb jet\u00eb t\u00eb pakt\u00ebn, mendja jon\u00eb n\u00eb asnj\u00eb m\u00ebnyr\u00eb s’mund t\u00eb b\u00ebhet masa absolute e s\u00eb v\u00ebrtet\u00ebs dhe se askurr\u00eb koka e njeriut nuk do t\u00eb jet\u00eb n\u00eb gjendje t\u00eb p\u00ebrfshij\u00eb mendjen supreme dhe t\u00eb p\u00ebrsosur nga \u00e7do pik\u00ebpamje. Kujton se \u00ebsht\u00eb n\u00eb gjendje t’i dij\u00eb t\u00eb gjitha, t’i kuptoj\u00eb t\u00eb gjitha, sikur mendja e tij e kufizuar p\u00ebrfshin masat e s\u00eb v\u00ebrtet\u00ebs s\u00eb pafundme. Dhe prandaj, pa kuptuar thell\u00ebsisht dometh\u00ebnien e v\u00ebrtet\u00eb t\u00eb atyre q\u00eb thot\u00eb, b\u00ebrtet: “nuk besoj, sepse nuk kuptoj”.<\/p>\n

\u00a0 \u00a0 Por jo. Sado e mpreht\u00eb dhe e fort\u00eb q\u00eb mund t\u00eb jet\u00eb mendja juaj, sado i shkath\u00ebt q\u00eb mund t\u00eb jet\u00eb gjykimi juaj, sado q\u00eb mund t\u00eb dalloheni nga t\u00eb tjer\u00ebt p\u00ebr zgjuarsin\u00eb dhe gjer\u00ebsin\u00eb e horizonteve tuaja mendore, gjithmon\u00eb mbeteni njeri i kufizuar, i ngusht\u00eb, i paditur, i dob\u00ebt. Inteligjenca juaj mbetet gjithmon\u00eb e vog\u00ebl. \u00c7ka \u00ebsht\u00eb syri n\u00eb fush\u00ebn e gj\u00ebrave t\u00eb ndijshme, po ajo \u00ebsht\u00eb dhe mendja n\u00eb sfer\u00ebn e s\u00eb v\u00ebrtet\u00ebs. Nj\u00eb v\u00ebshtrim dep\u00ebrtues arrin m\u00eb gjat\u00eb se nj\u00eb v\u00ebshtrim i dob\u00ebt. Nj\u00eb mendje e fort\u00eb di m\u00eb tep\u00ebr dhe hyn m\u00eb thell\u00eb sesa nj\u00eb mendje e dob\u00ebt. Asnj\u00eb s’e mohon. Shqiponja shikon m\u00eb larg se kukuvajka. Por merrni me mend nj\u00eb sy sado t\u00eb mpreht\u00eb, ose nj\u00eb mendje sado t\u00eb fort\u00eb, do t\u00eb ket\u00eb edhe p\u00ebr ta gjithmon\u00eb nj\u00eb kufi, tej t\u00eb cilit s’mund t\u00eb ecin (Hetinger shih m\u00eb lart. f. 32). E pranoni k\u00ebt\u00eb t\u00eb v\u00ebrtet\u00eb elementare q\u00eb na e v\u00ebrteton dhe eksperienca e p\u00ebrditshme? At\u00ebher\u00eb jeni i detyruar t\u00eb ulni kryet me p\u00ebrulje para misterit. Sepse pik\u00ebrisht prej atyre kufijve t\u00eb gjykimit mendor, q\u00eb inteligjenca njer\u00ebzore s’mund t’i kap\u00ebrcej\u00eb, fillon natyrisht e pakuptueshmja dhe misterioziteti.<\/p>\n

\u00a0 \u00a0 Dhe jeni i detyruar t\u00eb ulni kryet me p\u00ebrulje para misterit t\u00eb krishter\u00eb aq m\u00eb tep\u00ebr q\u00eb ky s’\u00ebsht\u00eb ndonj\u00eb enigm\u00eb e err\u00ebt, ndonj\u00eb problem i pazgjidhur q\u00eb trazon mendjet tona dhe q\u00eb i mban ato n\u00eb habitjen dhe n\u00eb agonin\u00eb e padijes s\u00eb plot\u00eb. Jo; misteri i besimit t\u00eb krishter\u00eb nuk \u00ebsht\u00eb fjal\u00eb pa kuptim, p\u00ebr t\u00eb cil\u00ebn mendja jon\u00eb t\u00eb mos ndjej\u00eb asnj\u00eb interesim dhe e cila t\u00eb mos ket\u00eb asnj\u00eb lidhje me q\u00ebllimin p\u00ebr t\u00eb cilin jemi krijuar. P\u00ebrkundrazi, \u00ebsht\u00eb drit\u00eb q\u00eb na udh\u00ebheq n\u00eb t\u00ebr\u00eb koh\u00ebn e jet\u00ebs son\u00eb t\u00eb k\u00ebtushme. Drit\u00eb, q\u00eb na tregon udh\u00ebn, t\u00eb cil\u00ebn duhet t\u00eb ndjekim p\u00ebr t’ia arritur me siguri q\u00ebllimit t\u00eb jet\u00ebs son\u00eb. Drit\u00eb, q\u00eb drejton me q\u00ebllim hapat, veprat, veprimet tona. Pa t\u00eb s’do t\u00eb dinim as vet\u00eb natyr\u00ebn dhe formimin ton\u00eb, as vet\u00eb destinacionin ton\u00eb. P\u00ebrgjith\u00ebsisht, t\u00eb t\u00ebra parashikimet dhe t\u00eb t\u00ebra d\u00ebshirat e natyr\u00ebs son\u00eb logjike dhe mendore q\u00eb na shtyjn\u00eb n\u00eb nj\u00eb bot\u00eb t\u00eb padukshme, t\u00eb p\u00ebrjetshme, t\u00eb lumtur, do t\u00eb mbeteshin t\u00eb ngat\u00ebrruara, t\u00eb verb\u00ebra, t\u00eb pacaktuara, t\u00eb pandri\u00e7uara. Lugina, n\u00eb t\u00eb cil\u00ebn jetojm\u00eb, \u00ebsht\u00eb e shkret\u00eb dhe e err\u00ebt. Ndodhemi n\u00eb nj\u00eb labirinth t\u00eb err\u00ebt, n\u00eb t\u00eb cilin rrezikojm\u00eb n\u00eb \u00e7do moment t\u00eb ngat\u00ebrrohemi dhe t\u00eb humbasim. \u00c7’d\u00ebshp\u00ebrim! \u00c7’trishtim! Por ja, Per\u00ebndia na hedh nga qielli zinxhirin e tij t\u00eb art\u00eb, drit\u00ebn e zbules\u00ebs hyjnore, misterin e s\u00eb v\u00ebrtet\u00ebs s\u00eb Tij hyjnore. \u00cbsht\u00eb shp\u00ebtimtar nga i cili, po t\u00eb mbahemi fort, do t\u00eb drejtohemi me siguri n\u00eb daljen e lumur, do t\u00eb largohemi me an\u00eb t\u00eb tij nga \u00e7do humbje, do t\u00eb arrijm\u00eb te shp\u00ebtimi.<\/p>\n

\u00a0 \u00a0 O njer\u00ebz, pse t\u00eb dyshojm\u00eb? Le t\u00eb p\u00ebrdorim pa vones\u00eb k\u00ebt\u00eb drit\u00eb hyjnore, t\u00eb cil\u00ebn na e dha Per\u00ebndia. Mir\u00ebsia e tij na b\u00ebri t\u00eb mir\u00eb. Na zbuloi misterin q\u00eb ky t\u00eb vlej\u00eb “si kandil q\u00eb ndrit n\u00eb vend t\u00eb err\u00ebt, derisa t\u00eb agoj\u00eb dita dhe t\u00eb lind\u00eb drit\u00ebprur\u00ebsi n\u00eb zemrat tona”.<\/p>\n","protected":false},"excerpt":{"rendered":"

Besimi.   Panajotis N. Trempela P\u00ebrkthyer n\u00eb shqip nga Dhimit\u00ebr Beduli Botim i Kish\u00ebs Orthodhokse Autoqefale t\u00eb Shqip\u00ebris\u00eb Tiran\u00eb, 1994   \u00cbsht\u00eb i denj\u00eb besimi p\u00ebr logjik\u00ebn e njeriut? \u00a0 \u00a0 Kur njeriu drejton syt\u00eb e tij nga bota e jashtme, prej rregullit dhe harmonis\u00eb s\u00eb admirueshme q\u00eb zot\u00ebron n\u00eb t\u00eb, arrin te ideja e Per\u00ebndis\u00eb, krijuesit t\u00eb t\u00eb gjithave. Dhe kur p\u00ebrqendron pastaj t\u00ebr\u00eb<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"pagelayer_contact_templates":[],"_pagelayer_content":"","inline_featured_image":false,"fifu_image_url":"","fifu_image_alt":"","footnotes":""},"categories":[256],"tags":[608],"class_list":["post-2025","post","type-post","status-publish","format-standard","hentry","category-kendveshtrimi-orthodhoks","tag-kendveshtrimi-orthodhoks"],"acf":[],"yoast_head":"\nBesimi - Panajotis N. 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