{"id":2034,"date":"2013-04-04T12:04:17","date_gmt":"2013-04-04T12:04:17","guid":{"rendered":""},"modified":"2021-10-11T11:51:54","modified_gmt":"2021-10-11T09:51:54","slug":"ndergjegjja-orthodhokse-perballe-te-drejtave-baze-te-njeriut-d4","status":"publish","type":"post","link":"https:\/\/orthodoxalbania.org\/2020\/2013\/04\/04\/ndergjegjja-orthodhokse-perballe-te-drejtave-baze-te-njeriut-d4\/","title":{"rendered":"Nd\u00ebrgjegja Orthodhokse p\u00ebrball\u00eb t\u00eb drejtave baz\u00eb t\u00eb njeriut – Kryepiskopi Anastas"},"content":{"rendered":"

<\/span>Nd\u00ebrgjegja Orthodhokse p\u00ebrball\u00eb t\u00eb drejtave baz\u00eb t\u00eb njeriut.<\/strong><\/span><\/h4>\n

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Kryepiskopi i Tiran\u00ebs, Durr\u00ebsit dhe i gjith\u00eb Shqip\u00ebris\u00eb
\nFortlumturia e Tij Anastasi P\u00ebrkthyer nga Kostandin N. Xhuba Globalizmi dhe Orthodhoksia, Tiran\u00eb 2004.<\/em><\/p>\n

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\u00a0\u00a0\u00a0 Sado q\u00eb shum\u00eb nga ata q\u00eb merren me t\u00eb drejtat e njeriut duan q\u00eb t’i shmangen preokupimit fetar, kur mb\u00ebrrijm\u00eb tek pyetja p\u00ebr thelbin e qenies njer\u00ebzore, jemi t\u00eb detyruar q\u00eb t\u00eb mbajm\u00eb nj\u00eb q\u00ebndrim “metafizik”. Madje edhe ata q\u00eb e mohojn\u00eb vet\u00eb problemin, n\u00eb analiz\u00eb t\u00eb fundit mbajn\u00eb nj\u00eb q\u00ebndrim t\u00eb till\u00eb, qoft\u00eb dhe mohues.<\/p>\n

<\/span>\u00a0 \u00a0 R\u00ebnd\u00ebsia e nocioneve \u201cperson “, \u201cpersonalitet njer\u00ebzor”.<\/em><\/strong><\/span><\/h4>\n

1.<\/strong>\u00a0\u00a0 \u00a0N\u00eb deklaratat p\u00ebrkat\u00ebse dhe, n\u00eb ve\u00e7anti, n\u00eb Deklarat\u00ebn Universale, ka referenca p\u00ebr “vler\u00ebn e personalitetit njer\u00ebzor” (parath\u00ebnie), “zhvillimin e lir\u00eb dhe t\u00eb plot\u00eb t\u00eb personalitetit” (neni 29).<\/p>\n

\u00a0 \u00a0 \u00a0 U desh nj\u00eb pun\u00eb e gjat\u00eb dhe e shumanshme, q\u00eb t\u00eb form\u00ebsohej n\u00eb nd\u00ebrgjegjen e njer\u00ebzve njohja e ides\u00eb s\u00eb personalitetit t\u00eb njeriut, si parim themelor p\u00ebr nd\u00ebrtimin e institucioneve politike dhe aktiviteteve shoq\u00ebrore t\u00eb jet\u00ebs s\u00eb individit. Esht\u00eb e njohur, se me Deklarat\u00ebn p\u00ebrkat\u00ebse t\u00eb Revolucionit Francez (1789), nj\u00eb individualiz\u00ebm radikal i klas\u00ebs borgjeze k\u00ebrkoi t\u00eb p\u00ebrcaktonte formimin e t\u00eb gjith\u00eb sektor\u00ebve t\u00eb jet\u00ebs shoq\u00ebrore. Por, rezultati nuk ishte \u00e7lirimi i pritsh\u00ebm i individit, por fuqizimi n\u00eb shkall\u00eb t\u00eb frikshme i detyrave policore t\u00eb shtetit dhe shtypja e k\u00ebrkesave dhe pretendimeve popullore. K\u00ebt\u00eb tip t\u00eb individualizmit radikal e leht\u00ebsoi liberalizmi filozofik, i cili \u00e7oi drejt nj\u00eb formalizmi t\u00eb past\u00ebr, duke e ndar\u00eb t\u00eb drejt\u00ebn nga morali dhe shoq\u00ebrin\u00eb nga shteti. Parimi moral i autonomis\u00eb, p\u00ebrfundimisht dukej se injoronte qenien m\u00eb t\u00eb thell\u00eb njer\u00ebzore dhe problemet thelb\u00ebsore t\u00eb ekzistenc\u00ebs njer\u00ebzore.<\/p>\n

\u00a0 \u00a0 Ideologjia liberale individualiste b\u00ebnte fjal\u00eb edhe p\u00ebr “personalitetin”, por kryesisht p\u00ebr t\u00eb caktuar kufijt\u00eb e veprimtaris\u00eb shtet\u00ebrore dhe p\u00ebr t\u00eb ndaluar \u00e7do nd\u00ebrhyrje t\u00eb shtetit n\u00eb sektorin ekonomik, shoq\u00ebror dhe kulturor – n\u00eb baz\u00eb t\u00eb teorem\u00ebs, se individi \u00ebsht\u00eb i lir\u00eb p\u00ebr t\u00eb b\u00ebr\u00eb \u00e7do gj\u00eb q\u00eb nuk e ndalon ligji dhe se shteti \u00ebsht\u00eb i detyruar q\u00eb t\u00eb zbatoj\u00eb vet\u00ebm \u00e7ka i ka ngarkuar shprehimisht e drejta .<\/p>\n

\u00a0 \u00a0 \u00a0Shekulli i 20-t\u00eb, me struktur\u00ebn pluraliste gjithnj\u00eb n\u00eb shtrirje t\u00eb shoq\u00ebris\u00eb moderne, duke k\u00ebrkuar baza t\u00eb reja p\u00ebr themelimin dhe zhvillimin e shtetit, e s\u00eb drejt\u00ebs dhe e ekonomis\u00eb, ka gjithnj\u00eb e m\u00eb tep\u00ebr prirjen p\u00ebr ta par\u00eb p\u00ebrs\u00ebri njeriun si nj\u00eb entitet konkret vet\u00ebveprues, si “personalitet”. Ideja baz\u00eb e autonomis\u00eb identifikohej fillimisht nga ana e humanizmit me iden\u00eb e pavar\u00ebsis\u00eb morale dhe shpirt\u00ebrore. T\u00eb nj\u00ebjt\u00ebn baz\u00eb p\u00ebrdori edhe liberalizmi social-ekonomik, q\u00eb t\u00eb kufizonte edhe ai veprimtarin\u00eb dhe nd\u00ebrhyrjen shtet\u00ebrore. Por, ngjarjet v\u00ebrtetuan se ai as interesohej dhe as q\u00eb ishte n\u00eb gjendje p\u00ebr t\u00eb kuptuar nevojat reale njer\u00ebzore.<\/p>\n

\u00a0 \u00a0 Luft\u00ebrat klasore t\u00eb shek. t\u00eb 19-t\u00eb dhe ngjarjet politikoshoq\u00ebrore t\u00eb shek. t\u00eb 20- t\u00eb ishin orientuar edhe m\u00eb shum\u00eb drejt liris\u00eb universale t\u00eb njeriut, jo si nj\u00eb ide logjike, por si nj\u00eb k\u00ebrkes\u00eb morale. K\u00ebshtu, mes krizave t\u00eb shumanshme t\u00eb njer\u00ebzimit n\u00eb shekullin e 20-t\u00eb, del n\u00eb pah p\u00ebrs\u00ebri ideja e personalitetit, si nj\u00eb parim boshtor p\u00ebr zhvillimin harmonik t\u00eb t\u00eb gjitha parimeve t\u00eb ve\u00e7anta t\u00eb politik\u00ebs, t\u00eb ekonomis\u00eb, t\u00eb etik\u00ebs dhe t\u00eb s\u00eb drejt\u00ebs.<\/p>\n

\u00a0 \u00a0 Njeriu i shekullit t\u00eb 20-t\u00eb u mundua dhe u sundua nga dy forma organizimi t\u00eb shoq\u00ebris\u00eb: nga mentaliteti kapitalist i Per\u00ebndimit, q\u00eb kultivoi individualizmin agnosticist dhe nga tipe t\u00eb ndryshme regjimesh totalitare, q\u00eb \u00e7uan n\u00eb masivizim n\u00ebn diktatura, t\u00eb hapura ose t\u00eb fshehura, me parulla t\u00eb ndryshme dhe mesianizma naiv\u00eb.<\/p>\n

\u00a0 \u00a0 \u00a0 P\u00ebrpjekja e humanizmit evropiano-per\u00ebndimor p\u00ebr t\u00eb zhvilluar nj\u00eb teori mbi njeriun, duke l\u00ebn\u00eb m\u00ebnjan\u00eb dhe duke z\u00ebvend\u00ebsuar pik\u00ebpamjen e krishter\u00eb, nocionin e t\u00eb qenit person e lidhi me etik\u00ebn autonome ose me filozofin\u00eb e past\u00ebr humanitare. Por, personi si nocion dhe biom\u00eb, u lind dhe mori form\u00eb nga mendimi theologjik i krishter\u00eb, ve\u00e7an\u00ebrisht nga ai i Et\u00ebrve grek\u00eb. Nocioni ky\u00e7 i Orthodhoksis\u00eb p\u00ebr \u00e7do problem antropologjik dhe shoq\u00ebror \u00ebsht\u00eb pik\u00ebpamja rreth njeriut, e cila lidhet direkt me theologjin\u00eb orthodhokse . Fragmenti “sipas ikon\u00ebs dhe sipas sh\u00ebmb\u00eblltyr\u00ebs” (Gjen. 5:7), n\u00eb baz\u00eb t\u00eb interpretimit orthodhoks i referohet njeriut si person dhe jo si individ.<\/p>\n

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<\/span>\u00a0 \u00a0 Zhvillimi dhe plot\u00ebsimi i t\u00eb qenit person<\/em><\/strong><\/span><\/h4>\n

2.<\/strong>\u00a0\u00a0 \u00a0Nocioni i “shoq\u00ebris\u00eb” n\u00ebnvizon faktin se t\u00eb drejtat e \u00e7do njeriu kan\u00eb lidhje t\u00eb pandar\u00eb me ato t\u00eb njer\u00ebzve t\u00eb tjer\u00eb. Esht\u00eb e dukshme var\u00ebsia e nd\u00ebrsjellt\u00eb e t\u00eb drejtave dhe e detyrimeve; dhe k\u00ebrkohet t\u00eb b\u00ebhet harmonizimi i t\u00eb drejtave civile individuale dhe shoq\u00ebrore. Sidomos n\u00eb periudh\u00ebn e nj\u00eb shum\u00ebllojshm\u00ebrie shoq\u00ebrore, p\u00ebr respektimin e dinjitetit njer\u00ebzor nuk mjafton njohja pasive e t\u00eb drejtave t\u00eb tjetrit. K\u00ebrkohet nj\u00eb q\u00ebndrim aktiv, duke marr\u00eb pjes\u00eb n\u00eb \u00e7aste krize t\u00eb ekzistenc\u00ebs s\u00eb tjetrit, duke mb\u00ebshtetur me gjith\u00eb shpirt zhvillimin e tij.<\/p>\n

\u00a0 \u00a0 Edhe k\u00ebtu, p\u00ebrcaktues b\u00ebhet kuptimi i krishter\u00eb i dashuris\u00eb. Vet\u00ebm ajo \u00ebsht\u00eb n\u00eb gjendje t\u00eb shnd\u00ebrroj\u00eb shoq\u00ebrin\u00eb nga nj\u00eb grumbull kok\u00ebrrizash r\u00ebre, ku secili \u00ebsht\u00eb i mbyllur dhe indiferent ndaj tjetrit, q\u00eb ka n\u00eb krah, n\u00eb nj\u00eb t\u00ebr\u00ebsi organike qelizash, t\u00eb cilat kontribuojn\u00eb n\u00eb zhvillimin e nj\u00ebra-tjetr\u00ebs. \u00c7do njeri ka “t\u00eb drejt\u00eb” ta duan t\u00eb tjer\u00ebt, p\u00ebrderisa vet\u00eb Per\u00ebndia ia ka dh\u00ebn\u00eb t\u00eb drejt\u00ebn n\u00eb dashurin\u00eb e Tij. \u00c7do njeri, p\u00ebr t\u00eb qen\u00eb me t\u00eb v\u00ebrtet\u00eb i lir\u00eb, duhet t\u00eb ofroj\u00eb dashuri. P\u00ebrmbushja e liris\u00eb \u00ebsht\u00eb dashuria. Brenda doktrin\u00ebs orthodhokse mbi Trinin\u00eb e Shenjt\u00eb lidhen dhe harmonizohen personi dhe shoq\u00ebria: integrim i plot\u00eb n\u00eb t\u00eb dhe ruajtje e t\u00ebr\u00ebsis\u00eb personale.<\/p>\n

\u00a0 \u00a0 Por, n\u00eb nj\u00eb epok\u00eb si kjo e sotmja, ku adhurimi i t\u00eb drejtave njer\u00ebzore pothuaj arrin n\u00eb idhullizimin e tyre, mendimi orthodhoks dhe bioma e krishter\u00eb theksojn\u00eb t\u00eb drejt\u00ebn e njeriut p\u00ebr t\u00eb sakrifikuar lirisht madje edhe t\u00eb “drejtat” e tij p\u00ebr hir t\u00eb dashuris\u00eb. Esht\u00eb di\u00e7ka q\u00eb nuk imponohet, por vendoset lirisht. Dashuria mbetet nj\u00eb vendim dinamik, q\u00eb rrezaton tej kuadrit t\u00eb ngusht\u00eb t\u00eb strukturave ligjore, q\u00eb fal liri jo vet\u00ebm kundrejt ligjit t\u00eb farisenjve, por dhe kundrejt \u00e7do ligji njer\u00ebzor. “Dashuria \u00ebsht\u00eb plot\u00ebsimi i ligjit” (Rom. 13.10).<\/p>\n

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<\/span>\u00a0 \u00a0 Nd\u00ebrgjegjja dhe konsekuenca personale.<\/strong><\/em><\/span><\/h4>\n

3. <\/strong>\u00a0 \u00a0Deklaratat e ndryshme p\u00ebr t\u00eb drejtat e njeriut, sigurisht, jan\u00eb tep\u00ebr t\u00eb r\u00ebnd\u00ebsishme p\u00ebr organizimin e shoq\u00ebris\u00eb, dhe r\u00ebnd\u00ebsia e rolit rregullues t\u00eb shtetit \u00ebsht\u00eb vendimtare. Por, n\u00eb shoq\u00ebrin\u00eb ton\u00eb t\u00eb ngat\u00ebrruar, ka shum\u00eb hap\u00ebsira shmangieje dhe shkeljeje, me marifet dhe me ciniz\u00ebm, t\u00eb t\u00eb drejtave njer\u00ebzore. Ekziston gjithnj\u00eb nj\u00eb mund\u00ebsi e madhe shfryt\u00ebzimi e njeriut prej t\u00eb tjer\u00ebve dhe asnj\u00eb regjistrim i holl\u00ebsish\u00ebm i t\u00eb drejtave t\u00eb tij nuk mund ta mbroj\u00eb at\u00eb. Deklaratat p\u00ebrkat\u00ebse jan\u00eb t\u00eb pamjaftueshme p\u00ebr t\u00eb nxitur vullnetin njer\u00ebzor n\u00eb zbatim t\u00eb atyre q\u00eb shpallen. Hipokrizia nd\u00ebrkomb\u00ebtare n\u00eb p\u00ebrballimin e t\u00eb drejtave t\u00eb njeriut u b\u00eb ironia m\u00eb cinike e k\u00ebtij shekulli.<\/p>\n

\u00a0 \u00a0 \u00a0Gjithashtu, \u00e7\u00ebshtja e mbrojtjes s\u00eb t\u00eb drejtave njer\u00ebzore nuk kufizohet n\u00eb nivelin e shtetit dhe t\u00eb organeve t\u00eb tij, por shtrihet n\u00eb veprimtarin\u00eb e grupeve shoq\u00ebrore t\u00eb \u00e7do lloji q\u00eb shkelin me k\u00ebmb\u00eb t\u00eb drejtat e njer\u00ebzve t\u00eb tjer\u00eb. Njihet bot\u00ebrisht bashk\u00ebpunimi i interesave private me disa sh\u00ebrbime shtet\u00ebrore t\u00eb caktuara p\u00ebr shtypjen e t\u00eb drejtave t\u00eb njer\u00ebzve t\u00eb vendeve t\u00eb tjera.<\/p>\n

\u00a0 \u00a0 Problemi i madh mbetet se si Deklaratat, nga struktura ligjore intelektuale, do t\u00eb b\u00ebhen realitete biomatike brenda jet\u00ebs njer\u00ebzore. \u00c7do “Ligj” p\u00ebrcakton thjesht shkeljen, zbulon natyr\u00ebn e m\u00ebkatit, por pa e neutralizuar at\u00eb.<\/p>\n

\u00a0 \u00a0 Rr\u00ebnja e s\u00eb keqes mbetet egoizmi njer\u00ebzor, i cili gjen gjithnj\u00eb m\u00ebnyr\u00eb p\u00ebr t\u00eb shkelur ligjet n\u00eb sh\u00ebrbim t\u00eb q\u00ebllimeve vetjake. Ndaj, nd\u00ebrgjegjja dhe konsekuenca personale e secilit kan\u00eb r\u00ebnd\u00ebsi shum\u00eb t\u00eb madhe p\u00ebr respektimin e t\u00eb drejtave t\u00eb tjetrit. Q\u00eb t\u00eb p\u00ebrdoren drejt arsyeja dhe vullneti, k\u00ebrkohet nj\u00eb pastrim i vazhduesh\u00ebm i zemr\u00ebs. Edhe k\u00ebtu, nj\u00eb rol thelb\u00ebsor luan, pa dyshim, bindja fetare, kultivimi i nj\u00eb nd\u00ebrgjegjeje fetare t\u00eb mir\u00ebfillt\u00eb dhe t\u00eb sh\u00ebndosh\u00eb. Me nj\u00eb zhvillim t\u00eb till\u00eb t\u00eb p\u00ebrgjegj\u00ebsis\u00eb personale, secili mund t\u00eb b\u00ebhet nj\u00eb k\u00ebshtjell\u00eb q\u00ebndrese ndaj shkeljes s\u00eb t\u00eb drejtave t\u00eb njeriut rreth tij dhe brenda tij. N\u00eb t\u00eb kund\u00ebrt, teorit\u00eb materialiste, fiziokratike, nga nj\u00ebra an\u00eb, \u00e7ojn\u00eb, teorikisht me domosdoshm\u00ebrin\u00eb logjike, drejt pabarazis\u00eb s\u00eb njer\u00ebzve meqen\u00ebse pabarazia mbizot\u00ebron n\u00eb mbret\u00ebrin\u00eb shtazore dhe bimore -, nga ana tjet\u00ebr, leht\u00ebsojn\u00eb psikologjikisht zhvillimin e nxitjeve egoiste, t\u00eb interesit vetjak, me munges\u00ebn e plot\u00eb t\u00eb pengesave t\u00eb vullnetshme.<\/p>\n

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<\/span>\u00a0 \u00a0 Drejt liris\u00eb s\u00eb brendshme.<\/em><\/strong><\/span><\/h4>\n

\u00a04. <\/strong>\u00a0K\u00ebrkesa e liris\u00eb s\u00eb personit njer\u00ebzor n\u00eb tradit\u00ebn orthodhokse i drejtohet nj\u00eb niveli tjet\u00ebr, m\u00eb t\u00eb lart\u00eb: synimit t\u00eb liris\u00eb s\u00eb brendshme n\u00eb radh\u00eb t\u00eb par\u00eb, q\u00eb \u00ebsht\u00eb parakusht p\u00ebr zhvillimin e p\u00ebrgjithsh\u00ebm t\u00eb personalitetit njer\u00ebzor. Synimi i k\u00ebsaj lirie \u00ebsht\u00eb nj\u00eb karakteristik\u00eb qendrore e mendimit dhe e biom\u00ebs s\u00eb Krishterimit Orthodhoks. Prandaj theksi i vihet vet\u00ebp\u00ebrmbajtjes, “asketizmit”, kufizimit t\u00eb nevojave, kreshm\u00ebs etj.<\/p>\n

\u00a0 \u00a0 Q\u00eb njeriu t\u00eb transformohet n\u00eb nj\u00eb person t\u00eb v\u00ebrtet\u00eb dhe t\u00eb mos shkoj\u00eb p\u00ebrfundimisht drejt \u00e7arjes s\u00eb personalitetit t\u00eb tij, i duhet t\u00eb ruhet nga interesi personal, nga k\u00ebrc\u00ebnimi i vet\u00eb “egos” s\u00eb tij. Mendimi orthodhoks hedh drit\u00eb mbi k\u00ebt\u00eb thell\u00ebsi reale t\u00eb vet\u00ebshkat\u00ebrrimit q\u00eb e k\u00ebrc\u00ebnon njeriun, duke theksuar se t\u00eb drejtat tona rrezikohen jo vet\u00ebm nga arbitrariteti i t\u00eb tjer\u00ebve, por edhe nga arbitrariteti i vetes son\u00eb, q\u00eb l\u00ebviz me nxitje t\u00eb pakontrolluara.<\/p>\n

\u00a0 \u00a0 N\u00eb “absolutizimin e t\u00eb drejtave t\u00eb mia”, vazhdon t\u00eb jehoj\u00eb n\u00eb m\u00ebnyr\u00eb \u00e7liruese urdhri i krishter\u00eb: Q\u00eb t\u00eb gjesh vetveten, duhet ta sakrifikosh at\u00eb (Shih Matt. 16:24). Esht\u00eb fjala p\u00ebr nj\u00eb kontradikt\u00eb radikale n\u00eb mentalitetin e “s\u00eb drejt\u00ebs sime” absolute, p\u00ebr lart\u00ebsimin e lir\u00eb, ndonj\u00ebher\u00eb ekzistencial, n\u00eb nj\u00eb kryq t\u00eb vullnetsh\u00ebm. Pranimi i lir\u00eb i kryqit dhe jo kryq\u00ebzata, \u00ebsht\u00eb fuqia dhe metoda p\u00ebr zhvillimin e barazis\u00eb dhe v\u00ebllaz\u00ebrimit mbar\u00ebbot\u00ebror.<\/p>\n

\u00a0 \u00a0 P\u00ebr nd\u00ebrgjegjen orthodhokse, modeli i njeriut dhe i personalitetit t\u00eb plot\u00ebsuar, nuk \u00ebsht\u00eb borgjezi i rehatuar mir\u00eb, i cili t\u00eb drejtat e tij individuale i ka fortifikuar dhe jeton nj\u00eb “dinjitet” shoq\u00ebror t\u00eb parrudhosur, por shenjtori, martiri, asketi, i lir\u00eb nga d\u00ebshira p\u00ebr para, p\u00ebr pron\u00eb, p\u00ebr lavdi, p\u00ebr afirmim, ai q\u00eb rron ngaz\u00ebllimin dhe plot\u00ebsin\u00eb e liris\u00eb s\u00eb brendshme. Kjo nuk do t\u00eb thot\u00eb se njeriu q\u00eb jeton “sipas Shpirtit t\u00eb Shenjt\u00eb”, “m\u00eb Krishtin”, e injoron qenien e vet trupore dhe llogarit vet\u00ebm ndonj\u00eb p\u00ebrb\u00ebr\u00ebs jomaterial t\u00eb qenies s\u00eb tij. P\u00ebrkundrazi, ai merr pjes\u00eb n\u00eb jet\u00ebn konkrete t\u00eb shoq\u00ebris\u00eb, duke u p\u00ebrpjekur, i udh\u00ebhequr nga Shpirti i Shenjt\u00eb, t\u00eb \u00e7lirohet nga \u00e7do interes vetjak.<\/p>\n

\u00a0 \u00a0 \u00a0Natyrisht, nj\u00eb q\u00ebndrim i till\u00eb p\u00ebr jet\u00ebn nuk diktohet dhe as p\u00ebrcaktohet me propozime ligjore. Ai \u00ebsht\u00eb nj\u00eb shprehje e liris\u00eb personale, drejtim dashurie ndaj Zotit t\u00eb kryq\u00ebzuar dhe t\u00eb ngjallur s\u00eb vdekuri. Me sigurin\u00eb se ajo q\u00eb e b\u00ebn njeriun t’i “ngjaj\u00eb” Per\u00ebndis\u00eb \u00ebsht\u00eb liria n\u00eb dashuri.<\/p>\n

\u00a0 \u00a0 Kjo liri e brendshme ka fuqi q\u00eb t\u00eb realizohet edhe n\u00eb ato mjedise ku kushtet jan\u00eb t\u00eb disfavorshme, edhe aty ku nuk ka asnj\u00eb gjurm\u00eb respektimi t\u00eb t\u00eb drejtave t\u00eb njeriut, n\u00ebp\u00ebr burgje dhe kampe p\u00ebrqendrimi; p\u00ebrgjith\u00ebsisht n\u00eb regjime armiq\u00ebsore, jo t\u00eb lira; sepse asnj\u00eb pushtet i jasht\u00ebm nuk mund ta kufizoj\u00eb dhe ta shkat\u00ebrroj\u00eb.<\/p>\n

\u00a0 \u00a0 Sa u than\u00eb m\u00eb lart, nuk p\u00ebrmenden n\u00eb kund\u00ebrshtim me sa jan\u00eb shkruar her\u00eb pas here si l\u00ebvdat\u00eb p\u00ebr t\u00eb drejtat njer\u00ebzore. Sh\u00ebnohen thjesht q\u00eb t\u00eb pasqyrojn\u00eb pik\u00ebpamjen orthodhokse mbi njeriun, q\u00eb e kap\u00ebrcen p\u00ebr nga fuqia dhe fryma horizontin e “t\u00eb drejtave njer\u00ebzore”.<\/p>\n

\u00a0 \u00a0 \u00a0Fjala “t\u00eb drejtat” n\u00eb greqisht p\u00ebrdoret me ngulm n\u00eb adhurimin orthodhoks q\u00eb nga brezi i par\u00eb i krishter\u00eb. Rikthehet sidomos n\u00eb Psalmet dhe, n\u00ebp\u00ebrmjet tyre, n\u00eb himnologjin\u00eb e Kish\u00ebs, me kuptimin e dispozitave, ligjit, institucioneve (t\u00eb Per\u00ebndis\u00eb). P.sh. “Plot \u00ebsht\u00eb toka, o Zot, me p\u00ebrd\u00ebllimin t\u00ebnd; m\u00eb m\u00ebso t\u00eb drejtat e tua” (Psalm. 118, 64); “Sikur t\u00eb ishin t\u00eb drejta udh\u00ebt e mia p\u00ebr t\u00eb zbatuar t\u00eb drejtat e tua” (v. 5); “I bekuar je, o Zot, m\u00eb m\u00ebso t\u00eb drejtat e tua” (v. 12). N\u00eb k\u00ebt\u00eb perspektiv\u00eb, nd\u00ebrgjegjja orthodhokse i shikon “t\u00eb drejtat e njeriut” n\u00eb var\u00ebsi me “t\u00eb drejtat e Per\u00ebndis\u00eb”; Per\u00ebndis\u00eb s\u00eb drejt\u00ebsis\u00eb, t\u00eb s\u00eb v\u00ebrtet\u00ebs, t\u00eb dashuris\u00eb, q\u00eb p\u00ebr njeriun ka p\u00ebrcaktuar institucionet, detyrimet dhe parimet, t\u00eb cilat formojn\u00eb tok\u00ebn m\u00eb pjellore q\u00eb t\u00eb japin frytet e tyre “t\u00eb drejtat e njeriut”.<\/p>\n

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<\/span>\u00a0 \u00a0 T\u00eb drejtat e brezave q\u00eb do t\u00eb vijn\u00eb.<\/strong><\/em><\/span><\/h4>\n

\u00a05.<\/strong>\u00a0 \u00a0Vet\u00ebkufizimi dhe ushtrimi lidhen gjithashtu edhe me nd\u00ebrgjegj\u00ebsimin se njeriu organikisht b\u00ebn pjes\u00eb n\u00eb nj\u00eb grup tep\u00ebr t\u00eb gjer\u00eb, n\u00eb t\u00ebr\u00ebsin\u00eb e bot\u00ebs natyrore dhe jet\u00ebsore dhe se nuk ka t\u00eb drejt\u00eb t\u00eb shp\u00ebrdoroj\u00eb pa arsye burimet e natyr\u00ebs vet\u00ebm p\u00ebr veten e tij.<\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0Zakonisht, duke folur p\u00ebr t\u00eb drejtat e njeriut, ne kufizohemi tek njer\u00ebzit q\u00eb rrojn\u00eb n\u00eb t\u00eb nj\u00ebjt\u00ebn periudh\u00eb me ne. Por, mendimi se historia vazhdon t\u00eb evoluoj\u00eb dhe se t\u00eb tjer\u00eb breza do t\u00eb vijn\u00eb, duhet t\u00eb na sensibilizoj\u00eb m\u00eb tep\u00ebr edhe p\u00ebr t\u00eb drejtat e tyre; t\u00eb drejtat e tyre ndaj natyr\u00ebs, sh\u00ebndetit, mbijetes\u00ebs s\u00eb drejt\u00eb n\u00eb gjith\u00ebsi etj. Problemet q\u00eb jan\u00eb b\u00ebr\u00eb mbyt\u00ebse, si\u00e7 \u00ebsht\u00eb \u00e7\u00ebshtja e ndotjes s\u00eb mjedisit, t\u00eb deteve, t\u00eb ushqimeve, harxhimi pa kriter i energjis\u00eb etj., b\u00ebjn\u00eb pjes\u00eb n\u00eb kuadrin e t\u00eb drejtave t\u00eb njeriut t\u00eb brezave q\u00eb do t\u00eb vijn\u00eb.<\/p>\n

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<\/span>\u00a0 \u00a0 E drejta supreme e \u00e7do njeriu: t\u00eb b\u00ebhet ajo, p\u00ebr t\u00eb cil\u00ebn ai \u00ebsht\u00eb krijuar.<\/strong><\/em><\/span><\/h4>\n

\u00a0 \u00a0 \u00a0 Mendimin baz\u00eb dhe bindjen e t\u00eb krishterit orthodhoks e p\u00ebrb\u00ebn siguria e pal\u00ebkundur se njeriu ka t\u00eb drejt\u00eb q\u00eb t\u00eb b\u00ebhet ajo, p\u00ebr t\u00eb cil\u00ebn \u00ebsht\u00eb krijuar. E drejta e tij supreme \u00ebsht\u00eb t\u00eb realizoj\u00eb natyr\u00ebn e tij m\u00eb t\u00eb thell\u00eb, t\u00eb b\u00ebhet “bir Per\u00ebndie” sipas hirit. \u00c7do akordim tjet\u00ebr i ve\u00e7ant\u00eb, q\u00eb i l\u00eb m\u00ebnjan\u00eb k\u00ebto t\u00eb drejta ekzistenciale, mund ta \u00e7orientoj\u00eb dhe p\u00ebrfundimisht ta b\u00ebj\u00eb indiferent ndaj \u00e7\u00ebshtjes m\u00eb thelb\u00ebsore: shpalljes hyjnore t\u00eb besimit t\u00eb krishter\u00eb, q\u00eb thekson vazhdimisht se njeriu ka t\u00eb drejt\u00ebn dhe detyr\u00ebn q\u00eb t’i p\u00ebrdor\u00eb mund\u00ebsit\u00eb q\u00eb i ofron Hiri i Per\u00ebndis\u00eb p\u00ebr t\u00eb mposhtur natyr\u00ebn m\u00ebkatare dhe vdekjen, dhe t\u00eb shkoj\u00eb drejt “hyjnizimit”.<\/p>\n

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<\/span>* * *<\/strong><\/span><\/h4>\n

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\u00a0 \u00a0 \u00a0Nd\u00ebrgjegjja e krishter\u00eb orthodhokse jep mund\u00ebsin\u00eb e nj\u00eb thellimi t\u00eb m\u00ebtejsh\u00ebm t\u00eb nocionit t\u00eb t\u00eb drejtave t\u00eb njeriut dhe t\u00eb krijimit t\u00eb premisave q\u00eb Deklaratat t\u00eb mos mbeten dokumente ligjore t\u00eb thata. Ajo kontribuon n\u00eb zgjerimin e horizontit t\u00eb t\u00eb drejtave t\u00eb njeriut edhe drejt t\u00eb tjerave m\u00eb thelb\u00ebsore – si\u00e7 \u00ebsht\u00eb e drejta e t\u00eb k\u00ebrkuarit t\u00eb natyr\u00ebs s\u00eb tij t\u00eb v\u00ebrtet\u00eb, destinacionit t\u00eb tij.<\/p>\n

\u00a0 \u00a0 \u00a0I krishteri nuk pushon s\u00eb qeni kritik ndaj realizimeve historike; ai g\u00ebzon arritjet konkrete, por \u00ebsht\u00eb vazhdimisht n\u00eb k\u00ebrkim t\u00eb di\u00e7kaje m\u00eb t\u00eb plot\u00eb. E di se “asnj\u00eb deklarat\u00eb e t\u00eb drejtave njer\u00ebzore nuk do t\u00eb jet\u00eb kurr\u00eb ezauruese dhe p\u00ebrfundimtare. Gjithmon\u00eb do t\u00eb ec\u00eb me situat\u00ebn e vet\u00ebdijes morale dhe t\u00eb kultur\u00ebs n\u00eb nj\u00eb \u00e7ast t\u00eb dh\u00ebn\u00eb t\u00eb historis\u00eb”. Ndaj dhe i duhet t\u00eb jet\u00eb vigjilent, p\u00ebr ta reformuar dhe rishikuar kuadrin juridiko-politik t\u00eb shoq\u00ebris\u00eb s\u00eb tij drejt p\u00ebrsosjes s\u00eb m\u00ebtejshme.<\/p>\n

\u00a0 \u00a0 \u00a0Sa p\u00ebr Kishat e krishtera, n\u00ebse duan t\u00eb ofrojn\u00eb kontributin e tyre t\u00eb spikatur p\u00ebr mbizot\u00ebrimin e t\u00eb drejtave t\u00eb njeriut, duhet t\u00eb mos kufizohen n\u00eb analiza me fjal\u00eb t\u00eb bukura dhe n\u00eb kritika, por t\u00eb jen\u00eb v\u00ebrtet ato q\u00eb kan\u00eb premtuar t\u00eb jen\u00eb: qendra frym\u00ebzimi dhe krijimi moral dhe shpirt\u00ebror t\u00eb personaliteteve, laborator\u00eb t\u00eb dashuris\u00eb s\u00eb painteres; “vend” ku shfaqet mbret\u00ebria e Per\u00ebndis\u00eb n\u00eb bot\u00eb dhe ku lart\u00ebsohet jeta njer\u00ebzore nga niveli i bashkekzistenc\u00ebs biologjike t\u00eb individ\u00ebve tek niveli i “shoq\u00ebris\u00eb s\u00eb personave”, sipas modelit t\u00eb Realitetit Suprem, t\u00eb cilin ato himnojn\u00eb pa nd\u00ebrprerje: Trinin\u00eb e Shenjt\u00eb.<\/p>\n

\u00a0 \u00a0 Predispozicioni orthodhoks p\u00ebr pranimin e \u00e7do njeriu, si\u00e7 \u00ebsht\u00eb, duke respektuar thell\u00ebsisht lirin\u00eb e tij, pa k\u00ebrkuar p\u00ebrfshirjen e detyrueshme n\u00eb pik\u00ebpamjet e krishtera, jep nj\u00eb lirshm\u00ebri komunikimi dhe shoq\u00ebrimi me njer\u00ebzit e tjer\u00eb, qoft\u00eb edhe kur b\u00ebjn\u00eb pjes\u00eb n\u00eb fe ose ideologji t\u00eb tjera, respekt t\u00eb thell\u00eb i t\u00eb drejtave njer\u00ebzore, gatishm\u00ebri p\u00ebr bashk\u00ebpunim thelb\u00ebsor p\u00ebr pranimin mbar\u00ebbot\u00ebror dhe mbrojtjen e tyre.<\/p>\n

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<\/span>Shtojc\u00eb: T\u00eb drejtat e njeriut dhe fet\u00eb.<\/em><\/strong><\/span><\/h4>\n

\u00a0\u00a0\u00a0 N\u00eb mbledhjen e lartp\u00ebrmendur, organizuar nga UNESKO-ja n\u00eb Bangkok (3-7 dhjetor 1979), me tem\u00eb: “Vendi i t\u00eb drejtave t\u00eb njeriut n\u00eb traditat fetare dhe kulturore t\u00eb bot\u00ebs”, u studiuan: (a)<\/strong> Pik\u00ebpamjet p\u00ebrkat\u00ebse t\u00eb rrymave t\u00eb m\u00ebdha fetare t\u00eb t\u00eb menduarit: induizmit, budizmit, judaizmit, orthodhoksis\u00eb, romano- katolicizmit, protestantizmit, shintoizmit dhe islamit, dhe (b)<\/strong> Projekt-Deklarata p\u00ebr kufizimin e t\u00eb gjitha formave t\u00eb intoleranc\u00ebs fetare, represioneve dhe dallimeve t\u00eb bazuara n\u00eb bindjet fetare si\u00e7 u vendos nga Komisioni i OKB – s\u00eb p\u00ebr t\u00eb Drejtat e Njeriut, m\u00eb 14.3.1979. Deklarata zyrtare (Declaration on the Elimination of All Forms of Intolerance and of Discrimination based on Religion or Beliefs) u dha p\u00ebr botim m\u00eb 25.11.1981.<\/p>\n

\u00a0 \u00a0 Pikat n\u00eb t\u00eb cilat pati unanimitet gjat\u00eb mbledhjes s\u00eb m\u00ebsip\u00ebrme: Deklarata e t\u00eb Drejtave Njer\u00ebzore dhe p\u00ebrpjekjet e tjera respektive t\u00eb Kombeve t\u00eb Bashkuara, jan\u00eb nj\u00eb hap i r\u00ebnd\u00ebsish\u00ebm drejt njohjes s\u00eb vlerave dhe t\u00eb dinjitetit t\u00eb njeriut. Problemi i t\u00eb drejtave njer\u00ebzore, pavar\u00ebsisht se \u00e7’kuptim dhe interpretim i b\u00ebn \u00e7do komunitet fetar, \u00ebsht\u00eb nj\u00eb tem\u00eb serioze pothuajse p\u00ebr t\u00eb gjitha fet\u00eb e bot\u00ebs. P\u00ebrgjith\u00ebsisht, njohja e shenjt\u00ebris\u00eb s\u00eb qenies njer\u00ebzore dhe respektimi i dinjitetit t\u00eb saj, ndihmojn\u00eb n\u00eb bashk\u00ebpunimin e bashk\u00ebsive fetare me organizatat nd\u00ebrkomb\u00ebtare q\u00eb merren me \u00e7\u00ebshtjen e t\u00eb drejtave njer\u00ebzore.<\/p>\n

\u00a0 \u00a0P\u00ebrfaq\u00ebsuesit e feve t\u00eb ndryshme do t\u00eb mund t\u00eb binin dakord – edhe pse nisen nga kritere t\u00eb ndryshme – n\u00eb disa q\u00ebndrime baz\u00eb, si\u00e7 \u00ebsht\u00eb teza se \u00e7do njeri \u00ebsht\u00eb di\u00e7ka e pap\u00ebrs\u00ebritshme. Por, tej t\u00eb drejtave individuale dhe shoq\u00ebrore, njeriu ndodhet gjithnj\u00eb n\u00eb marr\u00ebdh\u00ebnie dhe \u00ebsht\u00eb i hapur ndaj nj\u00eb dimensioni tjet\u00ebr t\u00eb realitetit, q\u00eb do t\u00eb mund t\u00eb quhej i p\u00ebrtejsh\u00ebm, i shenjt\u00eb, hyjnor.<\/p>\n

\u00a0 \u00a0 Referimi tek t\u00eb drejtat individuale mbart edhe p\u00ebrgjegj\u00ebsin\u00eb e njohjes s\u00eb t\u00eb drejtave dhe lirive t\u00eb t\u00eb tjer\u00ebve. Sigurisht, \u00e7do besim fetar i p\u00ebrgjigjet k\u00ebsaj teme, duke pasur parasysh parime themelore t\u00eb ndryshme dhe duke p\u00ebrdorur kritere t\u00eb ndryshme. P\u00ebr shumic\u00ebn e traditave fetare nuk ka ndonj\u00eb humner\u00eb t\u00eb pakalueshme nd\u00ebrmjet dimensionit t\u00eb p\u00ebrtejsh\u00ebm ose vertikal dhe dimensionit horizontal, pra atij shoq\u00ebror dhe historik. Megjithat\u00eb, duhet pohuar se shum\u00eb fe kan\u00eb l\u00ebn\u00eb pa i dh\u00ebn\u00eb theksin e duhur mbart\u00ebsve ekonomik\u00eb dhe politik\u00eb t\u00eb jet\u00ebs njer\u00ebzore.<\/p>\n

\u00a0 \u00a0 Problemi i s\u00eb keqes \u00ebsht\u00eb nj\u00eb element thelb\u00ebsor p\u00ebr t\u00eb kuptuar problemin e t\u00eb drejtave njer\u00ebzore. P\u00ebrfundimisht, megjith\u00ebse shumica e feve konfirmojn\u00eb se roli i tyre n\u00eb k\u00ebt\u00eb problem nuk ezaurohet me promovimin e Deklarat\u00ebs p\u00ebrkat\u00ebse t\u00eb OKB-s\u00eb dhe premisat, mbi t\u00eb cilat \u00ebsht\u00eb mb\u00ebshtetur. Deklarata e vitit 1948, i konsiderojn\u00eb t\u00eb huaja p\u00ebr traditat e tyre dhe madje t\u00eb papapranueshme nga ato, megjithat\u00eb e njohin faktin se jepet nj\u00eb mund\u00ebsi k\u00ebrkimi brenda \u00e7do feje dhe, nj\u00ebkoh\u00ebsisht mund\u00ebsi hapjeje p\u00ebr bashk\u00ebpunim me pjes\u00ebn tjet\u00ebr t\u00eb bot\u00ebs, q\u00eb t\u00eb ulet pesha e represioneve, prej t\u00eb cilave vuan sot njer\u00ebzimi. E njohin sfid\u00ebn, si edhe faktin se r\u00ebndohen me p\u00ebrgjegj\u00ebsin\u00eb e nj\u00eb pune shum\u00eb t\u00eb madhe. Dhe e pranojn\u00eb se munden dhe detyrohen q\u00eb t\u00eb b\u00ebhen faktor\u00eb t\u00eb r\u00ebnd\u00ebsish\u00ebm n\u00eb p\u00ebrpjekjen e realizimit t\u00eb t\u00eb Drejtave Njer\u00ebzore .<\/p>\n

\u00a0 \u00a0 – Disa v\u00ebrejtje”, Kushtetuta 1 (1994), fq. 5-20. C.S. Nino, The Ethics of Human Rights, Clarendon, Oxford 1994 (repr.). The Relativist Challenge and Related Matters”, Human Rights Quarterly 19 (1997), fq. 461507. M.J. Perry, “Are Human Rights Universal?, The Relativist Challende and Related Matters”, Human Rights Quarterly 19 (1997), fq. 461-507. T. Stahnke and J.P. Martin (eds), Religion and Human Rights Basic Documents, Center for the Study of Human Rights, Columbia University 1998. S. Agouridis, T\u00eb drejtat e njeriut n\u00eb bot\u00ebn per\u00ebndimore. V\u00ebshtrim historik dhe social, Filistor, Athin\u00eb 1998. B. van der Heijden and Bahia Tahzib-hie, Reflections on the Universal Declaration of Human Rights. A Fiftieth Anniversary Anthology, Martinus Nijhoff publ. Hague, Boston, London 1998.<\/p>\n

\u00a0 \u00a0 Dokumentet e organizmave t\u00eb ndrysh\u00ebm nd\u00ebrkomb\u00ebtar\u00eb, si dhe studimet p\u00ebrkat\u00ebse lidhur me t\u00eb drejtat e njeriut shum\u00ebfishohen me shpejt\u00ebsi t\u00eb madhe. Shih: Yearbook of the European Convention on Human Rights (botohet q\u00eb n\u00eb vitin 1955), Council of Europe. Human Rights: A Compilation of the International Instruments of the United Nations (United Nations Publication Sales, No. E.88 XIV, 1, by the Centre for Human Rights, Geneva – New York 1988). P\u00ebr information m\u00eb t\u00eb fundit, shih: Documentation Sources on Human Rights, Human Rights Information Centre of Council of Europe, Strasbourg, May 1998.<\/p>\n

\u00a0 \u00a0 Zyra e OKB-s\u00eb n\u00eb Gjenev\u00eb (Centre for Human Rights) boton gjithashtu serin\u00eb Human Rights Fact Sheet, fashikuj p\u00ebr publikun e gjer\u00eb. \u00c7do fashikull trajton nj\u00eb tem\u00eb t\u00eb zgjedhur t\u00eb t\u00eb drejtave t\u00eb njeriut me interes t\u00eb ve\u00e7ant\u00eb (fashikulli i 25-t\u00eb u botua n\u00eb maj t\u00eb vitit 1996).<\/p>\n

______________________________<\/p>\n

1<\/strong><\/sup>\u00a0 \u00a0Shih analiz\u00ebn e G. Vlahos, Sociologjia e t\u00eb drejtave t\u00eb njeriut,(bot. gr.) Athin\u00eb 1976.
\n2<\/sup>\u00a0<\/strong> P\u00ebr nodonin e personit nga ana orthodhokse shih: I. Zizioulas, “Nga maska tek personi”, Dedikim p\u00ebr nder t\u00eb Mitropolitit Jerond i Halkidon\u00ebs, Meliton, Selanik 1967.<\/p>\n

3<\/strong>\u00a0 <\/sup>Kjo antropologji, natyrisht, ndryshon rr\u00ebnj\u00ebsisht p\u00ebr sa i p\u00ebrket v\u00ebshtrimit t\u00eb njeriut nga sisteme t\u00eb tjera fetare. Njeriu, sipas pik\u00ebpamjes budiste, \u00ebsht\u00eb anatta[jo vetvetja], vazhdimisht duke ndryshuar kombinimet e gjendjeve mendore-materiale, si\u00e7 jan\u00eb ndjenja dhe kuptimi – jo si vetvetja. Nd\u00ebrsa shum\u00eb sisteme fetare dhe filozofike kufizohen n\u00eb arritjet e njer\u00ebzve, Krishterimi shpall veprimin e Per\u00ebndis\u00eb brenda historis\u00eb, veprim i cili vazhdon n\u00eb jet\u00ebn e bot\u00ebs dhe n\u00eb jet\u00ebn e \u00e7do njeriu, me an\u00ebn e Shpirtit t\u00eb Shenjt\u00eb.<\/p>\n

4<\/sup>\u00a0\u00a0<\/strong> (Shtojc\u00eb 1999): Referatet e paraqitura n\u00eb Mbledhjen n\u00eb fjal\u00eb lidhur me q\u00ebndrimet e romanokatolicizmit dhe protestantizmit, u botuan n\u00eb v\u00ebllimin: E. Hirsch (ed.), Christianisme et Droits de l’ homme,Librairie de Libertes, Paris 1984. M. Schooyans, “Le catholicisme et les Droits de l’Homme” (fq. 13-41). M. Lienhard, “Le protestantisme et les droits de l’homme” (fq. 43-67), Papa Xhovani XXIII,”Pacem in terris” (fragmente) (fq. 69-78). M.J. Aubert, “Les droits de l’homme interpellent les eglises” (fq. 81-111).Gjat\u00eb nj\u00ebzetvje\u00e7arit t\u00eb fundit jan\u00eb botuar shum\u00eb libra dhe artikuj lidhur me t\u00eb drejtat e njeriut dhe traditat fetare. Shih: U. Schenner, “Les droits de l’homme a l’interieur des Eglises protestantes”, Revue d’histoire et de philosophie religieuse 58 (1978), fq. 379\u00ad397. E. Weingartner, Human Rights on the Ecumenical Agenda, CCIA Background Information 3, Geneva 1983. L’Eglise et les droits de l’homme. Commission Pontificale “Justitia e Pax”, 3e ed., Cite du Vatican 1983, 11 (No.17).<\/p>\n

Gjithashtu dhe: G. Filibeck, Les droits de l’homme dans l’enseignement de l’Eglise: de Jean XXIII a Jean-Paul II. Recueil de textes du Magistere de l’Eglise catholique de Mater et Magistra a Centessimus Annus (19611991), Libreria Editrice du Vatican, Vatican 1992. L.S. Swidler, (ed.), Religious Liberty and Human Rights in Nations and Religions, Ecumenical Press, Philadelphia 1986. Forms of Solidarity: Human Rights, International Reformed Centre John Knox, Geneva 1988. N. Koshy, Religious Freedom in a Changing World, WCC, Geneva 1992. Em. Roukounas, Mbrojtja nd\u00ebrkomb\u00ebtare e t\u00eb drejtave t\u00eb njeriut,Estia, Athin\u00eb 1995. K. Delikostantis, T\u00eb drejtat e njeriut: Ideologji per\u00ebndimore apo moral universal?V\u00ebllez\u00ebrit Kyriakidis, Selanik 1995. J.D. Van der Vyver and J. Witte, Jr. (eds), Religious Human Rights in Global Perspectives, Religious Perpectives, Martinus Nijhoff Publ., 2 vols, The Hague, Boston, London 1996, ku ka edhe nj\u00eb literatur\u00eb t\u00eb p\u00ebrzgjedhur. K. Beis (ed.), Liria fetare, teori dhe praktik\u00eb n\u00eb shoq\u00ebrin\u00eb greke dhe rendin juridik, Evnomia, Athin\u00eb 1997. Shih gjithashtu: N.S. Iwe, The History and Contents of Human Rights, Lang, New York, Berne, Frankfurt 1986. P. de Senarclens, “Les droits de l’homme ont-ils un avenir?”, P\u00ebrmbledhje p\u00ebr nder t\u00eb F. Vegleris(Melanges en l’honneur de Ph. Vegleris), Ant. Sakkoulas, Athin\u00eb 1988, fq. 363-383. K.N. Kakouris- Disa v\u00ebrejtje”, Kushtetuta 1 (1994),fq. 5-20. C.S. Nino, The Ethics of Human Rights,Clarendon, Oxford 1994 (repr.). The Relativist Challenge and Related Matters”, Human Rights Quarterly 19 (1997), fq. 461507. M.J. Perry, “Are Human Rights Universal?, The Relativist Challende and Related Matters”, Human Rights Quarterly19 (1997), fq. 461-507. T. Stahnke and J.P. Martin (eds), Religion and Human Rights Basic Documents,Center for the Study of Human Rights, Columbia University 1998. S. Agouridis, T\u00eb drejtat e njeriut n\u00eb bot\u00ebn per\u00ebndimore.V\u00ebshtrim historik dhe social, Filistor, Athin\u00eb 1998. B. van der Heijden and Bahia Tahzib-hie, Reflections on the Universal Declaration of Human Rights.A Fiftieth Anniversary Anthology, Martinus Nijhoff publ. Hague, Boston, London 1998.<\/p>\n

Dokumentet e organizmave t\u00eb ndrysh\u00ebm nd\u00ebrkomb\u00ebtar\u00eb, si dhe studimet p\u00ebrkat\u00ebse lidhur me t\u00eb drejtat e njeriut shum\u00ebfishohen me shpejt\u00ebsi t\u00eb madhe. Shih: Yearbook of the European Convention on Human Rights(botohet q\u00eb n\u00eb vitin 1955), Council of Europe. Human Rights: A Compilation of the International Instruments of the United Nations(United Nations Publication Sales, No. E.88 XIV, 1, by the Centre for Human Rights, Geneva – New York 1988). P\u00ebr information m\u00eb t\u00eb fundit, shih: Documentation Sources on Human Rights,Human Rights Information Centre of Council of Europe, Strasbourg, May 1998.<\/p>\n

Zyra e OKB-s\u00eb n\u00eb Gjenev\u00eb (Centre for Human Rights) boton gjithashtu serin\u00eb Human Rights Fact Sheet,fashikuj p\u00ebr publikun e gjer\u00eb. \u00c7do fashikull trajton nj\u00eb tem\u00eb t\u00eb zgjedhur t\u00eb t\u00eb drejtave t\u00eb njeriut me interes t\u00eb ve\u00e7ant\u00eb (fashikulli i 25-t\u00eb u botua n\u00eb maj t\u00eb vitit 1996).<\/p>\n

“Globalizmi i t\u00eb drejtave t\u00eb njeriut – E drejta p\u00ebr t\u00eb qen\u00eb i ve\u00e7ant\u00eb<\/p>\n","protected":false},"excerpt":{"rendered":"

Nd\u00ebrgjegja Orthodhokse p\u00ebrball\u00eb t\u00eb drejtave baz\u00eb t\u00eb njeriut.   Kryepiskopi i Tiran\u00ebs, Durr\u00ebsit dhe i gjith\u00eb Shqip\u00ebris\u00eb Fortlumturia e Tij Anastasi P\u00ebrkthyer nga Kostandin N. Xhuba Globalizmi dhe Orthodhoksia, Tiran\u00eb 2004.   \u00a0\u00a0\u00a0 Sado q\u00eb shum\u00eb nga ata q\u00eb merren me t\u00eb drejtat e njeriut duan q\u00eb t’i shmangen preokupimit fetar, kur mb\u00ebrrijm\u00eb tek pyetja p\u00ebr thelbin e qenies njer\u00ebzore, jemi t\u00eb detyruar q\u00eb t\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-2034","post","type-post","status-publish","format-standard","hentry","category-kendveshtrimi-orthodhoks","tag-kendveshtrimi-orthodhoks"],"acf":[],"yoast_head":"\nNd\u00ebrgjegja Orthodhokse p\u00ebrball\u00eb t\u00eb drejtave baz\u00eb t\u00eb njeriut - Kryepiskopi Anastas - Kisha Orthodh\u03bfkse Autoqefale e Shqip\u00ebris\u00eb<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/orthodoxalbania.org\/2020\/2013\/04\/04\/ndergjegjja-orthodhokse-perballe-te-drejtave-baze-te-njeriut-d4\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Nd\u00ebrgjegja Orthodhokse p\u00ebrball\u00eb t\u00eb drejtave baz\u00eb t\u00eb njeriut - Kryepiskopi Anastas - Kisha Orthodh\u03bfkse Autoqefale e Shqip\u00ebris\u00eb\" \/>\n<meta property=\"og:description\" content=\"Nd\u00ebrgjegja Orthodhokse p\u00ebrball\u00eb t\u00eb drejtave baz\u00eb t\u00eb njeriut.   Kryepiskopi i Tiran\u00ebs, Durr\u00ebsit dhe i gjith\u00eb Shqip\u00ebris\u00eb Fortlumturia e Tij Anastasi P\u00ebrkthyer nga Kostandin N. 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