{"id":2041,"date":"2013-04-03T08:14:33","date_gmt":"2013-04-03T08:14:33","guid":{"rendered":""},"modified":"2020-05-10T19:25:53","modified_gmt":"2020-05-10T17:25:53","slug":"tempulli-dhe-qellimi-i-ekzistences","status":"publish","type":"post","link":"https:\/\/orthodoxalbania.org\/2020\/2013\/04\/03\/tempulli-dhe-qellimi-i-ekzistences\/","title":{"rendered":"TEMPULLI DHE Q\u00cbLLIMI I EKZISTENC\u00cbS"},"content":{"rendered":"

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<\/span>TEMPULLI DHE Q\u00cbLLIMI I EKZISTENC\u00cbS<\/strong><\/span><\/h4>\n

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<\/span>Mitropoliti i Kor\u00e7\u00ebs, Hir\u00ebsia e Tij, Joani Tempulli nr. 12, Kor\u00e7\u00eb, 2007.<\/strong><\/span><\/h4>\n

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\u00a0\u00a0\u00a0 Cili \u00ebsht\u00eb q\u00ebllimi i ekzistenc\u00ebs individuale, apo cila \u00ebsht\u00eb arsyeja q\u00eb ekziston gjith\u00ebsia, jan\u00eb pyetje q\u00eb duhet t\u00eb ngrihen n\u00eb \u00e7do shpirt e mendje njer\u00ebzore, sepse kjo \u00ebsht\u00eb pyetja kryesore e jet\u00ebs. Nj\u00eb jet\u00eb q\u00eb t\u00eb jet\u00eb e plot\u00eb duhet t\u00eb ket\u00eb patjet\u00ebr nj\u00eb q\u00ebllim, sepse pa t\u00eb jeta humbet vet\u00eb jet\u00ebn, duke u kthyer n\u00eb nj\u00eb jet\u00eb t\u00eb kot\u00eb. \u00cbsht\u00eb nj\u00ebsoj si nj\u00eb udh\u00ebtim, q\u00eb n\u00ebse nuk ka nj\u00eb destinacion p\u00ebrfundimtar, ai fillon e b\u00ebhet i lodhsh\u00ebm, i m\u00ebrzitsh\u00ebm dhe i kot\u00eb. Jeta e njeriut \u00ebsht\u00eb me t\u00eb v\u00ebrtet\u00eb nj\u00eb udh\u00ebtim dhe udh\u00ebtimi presupozon se ka nj\u00eb destinacion p\u00ebrfundimtar. Vlerat universale t\u00eb njer\u00ebzimit jan\u00eb formuar pik\u00ebrisht nga ideja e destinacionit t\u00eb tij p\u00ebrfundimtar dhe nga p\u00ebrmbushja e k\u00ebtij destinacioni.<\/p>\n

\u00a0\u00a0 \u00a0Ato jan\u00eb konsoliduar nga p\u00ebrgjigjet q\u00eb \u00e7do qytet\u00ebrim i ka dh\u00ebn\u00eb q\u00ebllimit t\u00eb ekzistenc\u00ebs, duke e b\u00ebr\u00eb njeriun q\u00eb t\u00eb kuptoj\u00eb se ekzistenca e tij \u00ebsht\u00eb p\u00ebrtej thjesht gjalles\u00ebs.<\/p>\n

\u00a0 \u00a0 Jeta e tij \u00ebsht\u00eb nj\u00eb udh\u00ebtim dhe nj\u00eb k\u00ebrkim. Koha dhe hap\u00ebsira jan\u00eb korniza e p\u00ebrmbushjes s\u00eb ekzistenc\u00ebs s\u00eb tij, por q\u00ebllimi i ekzistenc\u00ebs \u00ebsht\u00eb p\u00ebr ta kap\u00ebrcyer koh\u00ebn dhe hap\u00ebsir\u00ebn: njeriu \u00ebsht\u00eb nj\u00eb qenie transhendentale. Ja vlen t\u00eb p\u00ebrmendet th\u00ebnia e Pompeit t\u00eb Madh se t\u00eb jetosh nuk \u00ebsht\u00eb e r\u00ebnd\u00ebsishme, por t\u00eb udh\u00ebtosh \u00ebsht\u00eb, q\u00eb do t\u00eb thot\u00eb se n\u00ebse jeta nuk \u00ebsht\u00eb nj\u00eb udh\u00ebtim, por \u00ebsht\u00eb vet\u00ebm thjesht nj\u00eb gjallim, at\u00ebher\u00eb ajo \u00ebsht\u00eb nj\u00eb jet\u00eb e gjymtuar. Pa k\u00ebt\u00eb dimension t\u00eb jet\u00ebs vlerat e saj do t\u00eb humbnin kuptimin dhe dal\u00ebngadal\u00eb do t\u00eb thaheshin, duke e b\u00ebr\u00eb njeriun t\u00eb humb\u00eb jo vet\u00ebm q\u00ebllimin e ekzistenc\u00ebs, por edhe njerishm\u00ebrin\u00eb e tij.<\/p>\n

\u00a0\u00a0\u00a0 Fatkeq\u00ebsisht, ne jetojm\u00eb sot n\u00eb nj\u00eb koh\u00eb kur njeriu e ka humbur nocionin e q\u00ebllimit t\u00eb ekzistenc\u00ebs. Nga t\u00eb gjitha qytet\u00ebrimet q\u00eb kan\u00eb ekzistuar n\u00eb historin\u00eb bot\u00ebrore vet\u00ebm ky i sotmi nuk ka m\u00eb nj\u00eb p\u00ebrgjigje p\u00ebr pyetjen bazike t\u00eb jet\u00ebs. Qytet\u00ebrimet e m\u00ebparshme n\u00eb forma t\u00eb ndryshme i p\u00ebrgjigjeshin k\u00ebsaj pyetje. Madje ato ishin formuar nga m\u00ebnyra sesi i p\u00ebrgjigjeshin k\u00ebsaj pyetje. Nd\u00ebrsa sot ne jemi para nj\u00eb fakti trondit\u00ebs. Duke mos patur p\u00ebrgjigje rreth k\u00ebsaj pyetjeje jeta jon\u00eb po \u00e7oroditet dhe duke u \u00e7oroditur po gjymtohet dhe, n\u00ebse ne nuk kemi m\u00eb as pyetje, do t\u00eb thot\u00eb q\u00eb ne po humbasim humanitetin ton\u00eb, thelbin e asaj q\u00eb e b\u00ebn njeriun njeri.<\/p>\n

\u00a0 \u00a0 Sepse, tragjikisht, jo vet\u00ebm q\u00eb nuk ka m\u00eb p\u00ebrgjigje p\u00ebr k\u00ebto \u00e7\u00ebshtje, por shihet q\u00eb as nuk ka m\u00eb pyetje p\u00ebr k\u00ebto. Pyetja p\u00ebr q\u00ebllimin e ekzistenc\u00ebs s\u00eb njeriut sa po vjen e po rrallohet. Gjithmon\u00eb e m\u00eb pak njer\u00ebz i drejtojn\u00eb vetes k\u00ebt\u00eb pyetje. N\u00ebse ne nuk do t\u00eb kemi m\u00eb k\u00ebt\u00eb pyetje, p\u00ebr q\u00ebllimin e ekzistenc\u00ebs son\u00eb, at\u00ebher\u00eb si do kemi nj\u00eb p\u00ebrgjigje? P\u00ebrgjigjja \u00ebsht\u00eb e domosdoshme p\u00ebr ekzistenc\u00ebn e njeriut dhe p\u00ebr p\u00ebrmbushjen e k\u00ebsaj ekzistence. Ajo nuk \u00ebsht\u00eb thjesht nj\u00eb shpjegim teorik p\u00ebr t\u00eb k\u00ebnaqur intelektin njer\u00ebzor, por \u00ebsht\u00eb nj\u00eb ndihmes\u00eb e domosdoshme p\u00ebr ta ndihmuar njeriun q\u00eb t\u00eb p\u00ebrmbush\u00eb k\u00ebt\u00eb q\u00ebllim ekzistence. Dimensioni i saj \u00ebsht\u00eb nj\u00eb dimension ontologjik, pa t\u00eb d\u00ebmtohet vet\u00eb qenia. Prandaj p\u00ebrgjigja ndaj k\u00ebsaj pyetjeje ishte bazike. Tempulli i \u00e7do besimi apo qytet\u00ebrimi ishte p\u00ebr t’i dh\u00ebn\u00eb p\u00ebrgjigje k\u00ebtyre pyetjeve. Madje ai nuk ishte thjesht vet\u00ebm p\u00ebr t’i dh\u00ebn\u00eb njeriut kuptimin e tij t\u00eb v\u00ebrtet\u00eb t\u00eb ekzistenc\u00ebs, por ishte edhe vendi ku njeriu mund ta p\u00ebrmbushte k\u00ebt\u00eb q\u00ebllim, p\u00ebr ta b\u00ebr\u00eb at\u00eb nj\u00eb qenie t\u00eb plot\u00eb, nj\u00eb qenie transhendentale dhe p\u00ebr ta kthyer at\u00eb nga nj\u00eb homo animalis n\u00eb homo humanus.<\/p>\n

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

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\u00a0\u00a0\u00a0 Gjat\u00eb zhvillimit t\u00eb qytet\u00ebrimeve t\u00eb ndryshme dhe t\u00eb zhvillimit t\u00eb mendimit njer\u00ebzor mund t\u00eb themi se ka patur tre rryma kryesore n\u00eb lidhje me q\u00ebllimin e ekzistenc\u00ebs s\u00eb njeriut dhe t\u00eb universit. Nd\u00ebr to dy i japin njeriut nj\u00eb p\u00ebrgjigje p\u00ebr q\u00ebllimin e ekzistenc\u00ebs s\u00eb tij dhe t\u00eb universit, nd\u00ebrsa e treta jo.<\/p>\n

\u00a0 \u00a0 E para, filozofia e vjet\u00ebr antike, e cila shikonte nj\u00eb harmoni n\u00eb t\u00ebr\u00eb universin, ndon\u00ebse p\u00ebr at\u00eb universi (e t\u00ebra) ishte mbi individin, sepse pjesa (n\u00eb kuptimin ton\u00eb njeriu) ishte p\u00ebr hir t\u00eb s\u00eb t\u00ebr\u00ebs. \u201cTi harron se krijimi nuk \u00ebsht\u00eb p\u00ebr p\u00ebrfitimin t\u00ebnd: ti ekziston p\u00ebr hir t\u00eb universit” . Njeriu ishte vet\u00ebm nj\u00eb pjes\u00eb e universit dhe pesha e k\u00ebtij universi e shtypte njeriun n\u00eb ekzistenc\u00ebn e tij. Ky lloj vizioni e \u00e7onte njeriun leht\u00ebsisht n\u00eb d\u00ebshp\u00ebrim dhe n\u00eb anonimat. Nga nj\u00eb vizion i till\u00eb ishte i pashmangsh\u00ebm stoicizmi apo hedonizmi, dy an\u00ebt e ndryshme t\u00eb s\u00eb nj\u00ebjt\u00ebs medalje.<\/p>\n

\u00a0 \u00a0 \u00a0Nd\u00ebrsa pik\u00ebpamja fetare n\u00eb p\u00ebrgjith\u00ebsi dhe sidomos ajo biblike n\u00eb ve\u00e7anti i jep m\u00eb p\u00ebrpar\u00ebsi njeriut: bota \u00ebsht\u00eb krijuar p\u00ebr hir t\u00eb tij. Kjo pik\u00ebpamje jo vet\u00ebm q\u00eb i jep njeriut nj\u00eb q\u00ebllim t\u00eb ekzistenc\u00ebs s\u00eb tij dhe t\u00eb universit, por i jep atij edhe nj\u00eb p\u00ebrgjegj\u00ebsi p\u00ebr p\u00ebrmbushjen e ekzistenc\u00ebs s\u00eb tij. N\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb ajo e vendoste njeriun n\u00eb pozicionin optimal t\u00eb qenies: n\u00eb at\u00eb transhendentale.<\/p>\n

\u00a0 \u00a0 Linja e tret\u00eb, materializmi, duke p\u00ebrjashtuar ekzistenc\u00ebn e nj\u00eb inteligjence n\u00eb formimin dhe drejtimin e universit, e p\u00ebrjashton n\u00eb vetvete ekzistenc\u00ebn e nj\u00eb q\u00ebllimi. P\u00ebr njeriun e sot\u00ebm, jo vet\u00ebm q\u00eb bota nuk \u00ebsht\u00eb p\u00ebr hir t\u00eb tij, por as ai p\u00ebr hir t\u00eb bot\u00ebs. P\u00ebr at\u00eb, fatkeq\u00ebsisht, universi nuk ka ndonj\u00eb q\u00ebllim. Sepse n\u00ebse nuk do t\u00eb kishte nj\u00eb arsye n\u00eb krijimin e universit at\u00ebher\u00eb si do t\u00eb kishte nj\u00eb q\u00ebllim n\u00eb jet\u00eb? Ja si shprehet nj\u00eb ateist i madh, por fatmir\u00ebsisht i sinqert\u00eb. \u201cPyetja, Kush \u00ebsht\u00eb q\u00ebllimi i jet\u00ebs njer\u00ebzore?’ \u00ebsht\u00eb b\u00ebr\u00eb shum\u00eb her\u00eb; kurr\u00eb nuk ka marr\u00eb ndonj\u00eb p\u00ebrgjigje t\u00eb k\u00ebnaqshme… K\u00ebshtu, p\u00ebrs\u00ebri, vet\u00ebm feja \u00ebsht\u00eb n\u00eb gjendje t’i p\u00ebrgjigjet pyetjes s\u00eb q\u00ebllimit t\u00eb jet\u00ebs. V\u00ebshtir\u00eb se do t\u00eb ishte gabim t\u00eb konkludoje, se idea e nj\u00eb q\u00ebllimi n\u00eb jet\u00eb q\u00ebndron apo bie me sistemin fetar.” . Duke r\u00ebn\u00eb ky sistem fetar, \u00e7do njeri me nj\u00eb llogjik\u00eb normale do t\u00eb mendonte, n\u00eb nj\u00eb m\u00ebnyr\u00eb t\u00eb natyrshme, se nuk ka m\u00eb nj\u00eb q\u00ebllim n\u00eb jet\u00eb. Vet\u00ebm feja, e cila e shikon jet\u00ebn si nj\u00eb udh\u00ebtim drejt nj\u00eb destinacioni p\u00ebrfundimtar, mund t’i jap\u00eb njeriut nj\u00eb q\u00ebllim n\u00eb ekzistenc\u00ebn e tij dhe n\u00ebse humbet feja, at\u00ebher\u00eb humbet edhe destinacioni p\u00ebrfundimtar. Duke humbur destinacioni p\u00ebrfundimtar ka humbur edhe q\u00ebllimi i ekzistenc\u00ebs dhe k\u00ebshtu ka humbur edhe vet\u00eb jeta e njeriut. N\u00ebse nuk ka nj\u00eb q\u00ebllim, at\u00ebher\u00eb nuk ka m\u00eb as edhe nj\u00eb t\u00eb v\u00ebrtet\u00eb dhe gjith\u00e7ka mund t\u00eb b\u00ebhet q\u00ebllim dhe e v\u00ebrtet\u00eb. Dhe pik\u00ebrisht \u00ebsht\u00eb kjo q\u00eb ka krijuar t\u00ebr\u00eb k\u00ebt\u00eb konfuzion mendor dhe moral n\u00eb bot\u00ebn e sotme. \u00c7’far\u00eb mund t\u00eb b\u00ebj\u00eb nj\u00eb njeri i cili nuk beson n\u00eb nj\u00eb destinacion p\u00ebrfundimtar t\u00eb tij? Jeta e tij dal\u00ebngadal\u00eb do t\u00eb humbas\u00eb t\u00eb gjitha vlerat e krijuara, t\u00eb cilat jan\u00eb bazuar n\u00eb q\u00ebllimin e ekzistenc\u00ebs njer\u00ebzore dhe si pasoj\u00eb do t\u00eb degradohet vet\u00ebm n\u00eb nivelin e gjalles\u00ebs. Duke humbur q\u00ebllimin e ekzistenc\u00ebs njeriu humbet thelbin e jet\u00ebs s\u00eb tij dhe d\u00ebmton r\u00ebnd\u00eb, ontologjikisht, qenien e tij.<\/p>\n

\u00a0 \u00a0 Humbja e q\u00ebllimit t\u00eb ekzistenc\u00ebs, q\u00eb vjen si rezultat i humbjes s\u00eb fes\u00eb, ka pasoja katastrofike p\u00ebr qeniet njer\u00ebzore. Sepse shum\u00eb vlera, t\u00eb cilat e mbajn\u00eb akoma shoq\u00ebrin\u00eb njer\u00ebzore, mendimin dhe etik\u00ebn e saj, jan\u00eb formuar pik\u00ebrisht nga besimi n\u00eb nj\u00eb destinacion t\u00eb njeriut dhe nga nj\u00eb q\u00ebllim real n\u00eb ekzistenc\u00ebn. Ja si shprehet nj\u00eb tjet\u00ebr ateist i madh: \u201cPer\u00ebndia nuk ekziston… dhe ne duhet t\u00eb p\u00ebrballemi me t\u00eb gjitha konsekuencat e k\u00ebsaj. Ekzistencialisti i kund\u00ebrvihet fuqish\u00ebm nj\u00eb lloji t\u00eb etik\u00ebs sekulare q\u00eb do t\u00eb donte ta hiqte Per\u00ebndin\u00eb me koston sa m\u00eb t\u00eb vog\u00ebl… P\u00ebrkundrazi, ekzistencialisti, mendon se \u00ebsht\u00eb shum\u00eb e dhimbshme q\u00eb Per\u00ebndia nuk ekziston, sepse e gjith\u00eb mund\u00ebsia e gjetjes s\u00eb vlerave n\u00eb nj\u00eb qiell t\u00eb ideve hiqet s\u00eb bashku me At\u00eb; nuk mund t\u00eb ket\u00eb nj\u00eb t\u00eb Mir\u00eb a priori meqen\u00ebse nuk ka nj\u00eb nd\u00ebrgjegje t\u00eb p\u00ebrsosur dhe infinite p\u00ebr ta menduar at\u00eb. Askund nuk \u00ebsht\u00eb shkruar se e Mira ekziston, se ne duhet t\u00eb jemi t\u00eb ndersh\u00ebm, se nuk duhet t\u00eb g\u00ebnjejm\u00eb; sepse fakti \u00ebsht\u00eb q\u00eb jemi n\u00eb nj\u00eb plan ku ka vet\u00ebm njer\u00ebz. Dostojevski thot\u00eb: N\u00ebse Per\u00ebndia nuk ekziston t\u00eb gjitha do t\u00eb ishin t\u00eb lejueshme.’ Kjo \u00ebsht\u00eb vet\u00eb pik\u00ebnisja e ekzistencializmit… dhe si pasoj\u00eb njeriu \u00ebsht\u00eb i d\u00ebshp\u00ebruar, sepse as brenda tij dhe as jasht\u00eb tij, ai nuk mund t\u00eb gjej\u00eb di\u00e7ka p\u00ebr tu kapur… n\u00ebse Per\u00ebndia nuk ekziston, ne nuk gjejm\u00eb as vlera dhe as urdh\u00ebrime ku mund t\u00eb drejtohemi p\u00ebr ta legjitimuar sjelljen ton\u00eb.”<\/p>\n

\u00a0 \u00a0 K\u00ebshtu mund t\u00eb themi se p\u00ebrkufizimi i historis\u00eb, kultur\u00ebs, mendimit dhe n\u00eb p\u00ebrgjith\u00ebsi i gjith\u00eb qytet\u00ebrimit per\u00ebndimor, b\u00ebr\u00eb nga \u00c7esterton, se: \u201cPaganizmi ishte gj\u00ebja m\u00eb e madhe n\u00eb bot\u00eb dhe Krisht\u00ebrimi ishte m\u00eb i madh, dhe gjith\u00e7ka tjet\u00ebr m\u00eb pas ka qen\u00eb krahasueshm\u00ebrisht e vog\u00ebl”, \u00ebsht\u00eb jasht\u00ebzakonisht i p\u00ebrshtatsh\u00ebm edhe p\u00ebr mendimin rreth q\u00ebllimit t\u00eb ekzistenc\u00ebs. Paganizmi jepte nj\u00eb tabllo ku mund t\u00eb kultivoheshin virtute t\u00eb m\u00ebdha, Krisht\u00ebrimi ishte m\u00eb i madh sepse jepte nj\u00eb q\u00ebllim t\u00eb qart\u00eb t\u00eb ekzistenc\u00ebs dhe mund\u00ebsin\u00eb e arritjes s\u00eb k\u00ebtij q\u00ebllimi; dhe gjith\u00e7ka tjet\u00ebr m\u00eb pas \u00ebsht\u00eb realisht m\u00eb e vog\u00ebl.<\/p>\n

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\u00a0\u00a0\u00a0 Njeriu e ka humbur kuptim dhe q\u00ebllimin e ekzistenc\u00ebs s\u00eb tij. Duke hequr Per\u00ebndin\u00eb iku edhe q\u00ebllimi. Duke hequr k\u00ebt\u00eb sistem, me nj\u00eb Krijues dhe me nj\u00eb q\u00ebllim, bota \u00ebsht\u00eb kthyer n\u00eb nj\u00eb objekt t\u00eb pakuptuesh\u00ebm, t\u00eb huaj dhe indiferent. Njeriu ndjehet i trembur dhe i humbur n\u00eb t\u00ebr\u00eb k\u00ebt\u00eb univers. Bota dhe gjith\u00e7ka tjet\u00ebr rrotull \u00ebsht\u00eb kthyer n\u00eb nj\u00eb tjet\u00ebr. Konflikti nd\u00ebrmjet ekzistenc\u00ebs njer\u00ebzore dhe indiferentizmit t\u00eb universit krijon pasiguri dhe konfuzion. Njeriu gjendet i pafuqish\u00ebm para k\u00ebsaj gjith\u00ebsie t\u00eb pakuptueshme. Duke hequr Per\u00ebndin\u00eb nga bot\u00ebkuptimi i tij (sidomos nj\u00eb Per\u00ebndi personal), raporti me bot\u00ebn rrotull tij u b\u00eb i friksh\u00ebm; ai ndodhet tashm\u00eb n\u00ebn fatin e pam\u00ebshirsh\u00ebm dhe jeta e tij \u00ebsht\u00eb kthyer n\u00eb ankth dhe tragjedi. \u00cbsht\u00eb plot kuptim q\u00eb vizioni i shum\u00eb mistik\u00ebve t\u00eb m\u00ebdhenj t\u00eb Krisht\u00ebrimit nuk e paraqet ferrin me cfurqe, zjarr dhe squfur, por si nj\u00eb vend ku shpirtrat enden pa kuptim. A nuk na kujton ky vizion bot\u00ebn e sotme? Miliona e miliona qenie njer\u00ebzore enden pa kuptim – t\u00eb humbur. Dhe termi t\u00eb humbur \u00ebsht\u00eb termi fetar ekuivalent me t\u00eb d\u00ebnuar.<\/p>\n

\u00a0 \u00a0Humbja e q\u00ebllimit t\u00eb jet\u00ebs ka b\u00ebr\u00eb q\u00eb ai t\u00eb humbas\u00eb veten e tij. Ajo q\u00eb shihej para disa dekadash vet\u00ebm tek neurotik\u00ebt, tashm\u00eb \u00ebsht\u00eb b\u00ebr\u00eb di\u00e7ka e zakonshme p\u00ebr shumic\u00ebn. Cek\u00ebtia e jet\u00ebs, humbja e \u00e7do interesi p\u00ebr pyetjet bazike t\u00eb ekzistenc\u00ebs, largimi nga vetja e v\u00ebrtet\u00eb dhe deformimi, shpesh distancimi i plot\u00eb, i lidhjes me thelbin e ekzistenc\u00ebs s\u00eb tij psikike, e kan\u00eb b\u00ebr\u00eb njeriun t\u00eb humbas\u00eb q\u00ebllimin e ekzistenc\u00ebs s\u00eb tij, madje m\u00eb tep\u00ebr se kaq, sepse tani as pyetet m\u00eb p\u00ebr q\u00ebllimin e ekzistenc\u00ebs. Ajo q\u00eb dikur shihej si pakti me djallin, kur dikush e braktiste veten duke shitur shpirtin e tij dhe q\u00eb n\u00eb termat psikiatrike quhet “huaj\u00ebsimi nga vetja”, tashm\u00eb nuk \u00ebsht\u00eb m\u00eb vet\u00ebm rast neurotik, por po b\u00ebhet nj\u00eb nga tiparet dalluese t\u00eb qytet\u00ebrimit t\u00eb sot\u00ebm.<\/p>\n

\u00a0 \u00a0 N\u00eb librin e tij S\u00ebmundje p\u00ebr Vdekje, Kierkegaard e quan pik\u00ebrisht humbjen e vetes “s\u00ebmundje p\u00ebr vdekje”. Studimet psikologjike dhe v\u00ebzhgimet klinike koincidojn\u00eb me pohimin e Kierkegaardit. Tragjedia \u00ebsht\u00eb sepse njer\u00ebzit nuk jan\u00eb m\u00eb t\u00eb vet\u00ebdijsh\u00ebm p\u00ebr humbjen e vetes dhe ka humbur sensi i kuestit, i k\u00ebrkimit p\u00ebr t\u00eb gjetur dhe p\u00ebrmbushur veten. Kjo ka b\u00ebr\u00eb q\u00eb njeriu ta d\u00ebmtoj\u00eb jasht\u00ebzakonisht qenien e tij dhe me t\u00eb edhe lirin\u00eb e tij, sepse ato nuk mund t\u00eb ndahen dot nga nj\u00ebra-tjetra, ato p\u00ebrcaktojn\u00eb nj\u00ebra-tjetr\u00ebn.<\/p>\n

\u00a0 \u00a0 N\u00eb nj\u00eb bot\u00eb indiferente, t\u00eb pakuptueshme, t\u00eb huaj dhe pa q\u00ebllim, ekzistenca e njeriut \u00ebsht\u00eb e kufizuar dhe ankthi i tij ekzistencial b\u00ebhet i paduruesh\u00ebm. E vetmja m\u00ebnyr\u00eb p\u00ebr t\u00eb p\u00ebrballuar tashm\u00eb k\u00ebt\u00eb ankth mbetet dehja n\u00eb forma t\u00eb ndryshme. Kjo nuk e zgjidh problemin. Ta shmang\u00ebsh problemin duke u dehur \u00ebsht\u00eb n\u00eb fakt jo zgjidhje por humbje. “Neuroza e t\u00eb Diel\u00ebs” godet njer\u00ebz q\u00eb n\u00eb nj\u00eb moment pushimi, t\u00eb “\u00e7’dehur” nga dehja e z\u00ebnies me pun\u00eb gjat\u00eb dit\u00ebve t\u00eb jav\u00ebs, ballafaqohen me munges\u00ebn e q\u00ebllimit t\u00eb jet\u00ebs s\u00eb tyre. Boshll\u00ebku ekzistencial, si rezultat i munges\u00ebs s\u00eb q\u00ebllimit n\u00eb jet\u00eb, lind nj\u00eb etje t\u00eb shfrenuar p\u00ebr ta mbushur dhe njeriu p\u00ebrpiqet ta mbush\u00eb me nj\u00eb jet\u00eb t\u00eb rreme. Disa mundohen ta mbushin me drogime, me lakmin\u00eb p\u00ebr pasuri dhe pushtet dhe t\u00eb tjer\u00eb n\u00eb d\u00ebshira epshore: t\u00eb gjitha k\u00ebto droga t\u00eb llojeve t\u00eb ndryshme. T\u00eb tjer\u00eb, fatkeq\u00ebsisht, n\u00eb tentativa vet\u00ebvrasjeje. Dhe sa m\u00eb shum\u00eb q\u00eb thellohet vakumi ekzistencial aq m\u00eb shum\u00eb shtohet etja p\u00ebr ta mbushur at\u00eb, duke e zhytur njeriun gjithmon\u00eb e m\u00eb shum\u00eb n\u00eb nj\u00eb err\u00ebsir\u00eb intelektuale, emocionale dhe shpirt\u00ebrore.<\/p>\n

\u00a0 \u00a0Duke humbur q\u00ebllimin e v\u00ebrtet\u00eb n\u00eb jet\u00eb, mij\u00ebra gj\u00ebra, t\u00eb cilat nuk kan\u00eb n\u00eb vetvete ndonj\u00eb vler\u00eb t\u00eb r\u00ebnd\u00ebsishme, b\u00ebhen q\u00ebllime. Harxhohen energji pa fund p\u00ebr gj\u00ebra t\u00eb kota, duke e shtuar shqet\u00ebsimin dhe stresin dhe duke e b\u00ebr\u00eb jet\u00ebn nj\u00eb ankth dhe mundim.<\/p>\n

\u00a0 \u00a0 Mungesa e q\u00ebllimit e ka b\u00ebr\u00eb jet\u00ebn pa g\u00ebzim, sepse kjo i heq asaj vet\u00eb tharmin e jet\u00ebs. Duke humbur q\u00ebllimin, fillojn\u00eb dhe humbasin edhe shum\u00eb gj\u00ebra t\u00eb tjera q\u00eb mund t\u00eb dukeshin si t\u00eb dh\u00ebna, por q\u00eb n\u00eb fakt jan\u00eb pjes\u00eb e vlerave t\u00eb formuara nga nj\u00eb kultur\u00eb q\u00eb ka nj\u00eb q\u00ebllim n\u00eb jet\u00eb dhe nj\u00eb mendim t\u00eb kultivuar t\u00eb realizimit t\u00eb k\u00ebtij q\u00ebllimi. Ne jemi vet\u00ebm n\u00eb faz\u00ebn e par\u00eb t\u00eb p\u00ebrballimit me rrezikun q\u00eb vjen nga humbja e vlerave, por shum\u00eb shpejt rreziku do t\u00eb jet\u00eb akoma m\u00eb i madh. Etika, kultura dhe mendimi i brezave t\u00eb sot\u00ebm ndikohen akoma, edhe kur ata nuk jan\u00eb t\u00eb vet\u00ebdijsh\u00ebm p\u00ebr k\u00ebt\u00eb gj\u00eb, nga vlerat tradicionale. \u00cbsht\u00eb nj\u00ebsoj si me nj\u00eb tok\u00eb e cila \u00ebsht\u00eb ujitur nga shiu. Edhe kur pushon s\u00eb r\u00ebni shi ajo p\u00ebrs\u00ebri \u00ebsht\u00eb e lagur. Edhe p\u00ebr pak koh\u00eb ajo mund t\u00eb ushqej\u00eb bim\u00ebt q\u00eb ndodhen n\u00eb at\u00eb. Por dihet me siguri, se n\u00ebse toka nuk do t\u00eb ujitet p\u00ebrs\u00ebri ajo do t\u00eb thahet; dhe s\u00eb bashku me tok\u00ebn edhe bim\u00ebt q\u00eb ushqehen prej saj. E nj\u00ebjta gj\u00eb ndodh edhe kur humbasin vlerat. Mund t\u00eb ushqehen edhe p\u00ebr pak koh\u00eb disa breza, por p\u00ebrfundimisht vlerat do t\u00eb thahen, sepse nuk po ujiten dhe s\u00eb bashku me to edhe shoq\u00ebria q\u00eb ushqehet prej tyre.<\/p>\n

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\u00a0\u00a0\u00a0 Mendimi dhe Etika e sotme jan\u00eb nj\u00ebdimensional, ose n\u00eb rastin m\u00eb t\u00eb mir\u00eb dydimensional. Ato merren zakonisht vet\u00ebm me \u00e7\u00ebshtjen se si njer\u00ebzit duhet t\u00eb nd\u00ebrveprojn\u00eb nd\u00ebrmjet tyre. Nd\u00ebrsa Etika e vjet\u00ebr ishte tredimensionale, d.m.th. ajo e shikonte njeriun n\u00eb etik\u00ebn individuale, n\u00eb at\u00eb sociale dhe n\u00eb at\u00eb m\u00eb r\u00ebnd\u00ebsishmen, se k\u00ebto dy dimensione ishin n\u00eb sh\u00ebrbim t\u00eb dimensionit t\u00eb tret\u00eb, at\u00eb t\u00eb q\u00ebllimit t\u00eb ekzistenc\u00ebs. Metafora e C. S. Luisit (Lewis) e jep qart\u00eb vizionin tredimensional t\u00eb Etik\u00ebs s\u00eb v\u00ebrtet\u00eb. Ai i shpjegon me nj\u00eb metafor\u00eb t\u00eb tre gj\u00ebrat q\u00eb i duhen nj\u00eb flote n\u00eb lundrim. E para: \u00e7do anije duhet t\u00eb dij\u00eb se si t\u00eb q\u00ebndroj\u00eb q\u00eb t\u00eb jet\u00eb n\u00eb gjendje lundrimi. Kjo \u00ebsht\u00eb etika individuale. E dyta: anijet duhet t\u00eb mbajn\u00eb distancat e duhura q\u00eb t\u00eb mos p\u00ebrplasen me nj\u00ebra-tjetr\u00ebn. Kjo \u00ebsht\u00eb etika sociale dhe eticist\u00ebt e sot\u00ebm merren pothuaj vet\u00ebm me k\u00ebt\u00eb. E treta dhe m\u00eb e r\u00ebnd\u00ebsishme, \u00ebsht\u00eb q\u00eb flota duhet t\u00eb dij\u00eb n\u00eb radh\u00eb t\u00eb par\u00eb p\u00ebrse ajo \u00ebsht\u00eb n\u00eb det. Kush \u00ebsht\u00eb misioni dhe kush \u00ebsht\u00eb destinacioni i saj?<\/p>\n

\u00a0 \u00a0E nj\u00ebjta gj\u00eb ndodh edhe me ne. Patjet\u00ebr q\u00eb ne na duhet t\u00eb dim\u00eb t\u00eb par\u00ebn, d.m.th., t\u00eb dim\u00eb se si t\u00eb nd\u00ebrtojm\u00eb karakterin, p\u00ebr t\u00eb dalluar virtutin nga vesi dhe p\u00ebr t\u00eb qen\u00eb n\u00eb gjendje edhe p\u00ebr nd\u00ebrveprimin me t\u00eb tjer\u00ebt, sepse shum\u00eb probleme dhe konflikte lindin nga mos funksionimi i etik\u00ebs individuale, ngaq\u00eb etika sociale p\u00ebrb\u00ebhet nga nd\u00ebrveprimi i individ\u00ebve t\u00eb ndrysh\u00ebm. Po ashtu duhet t\u00eb dim\u00eb edhe t\u00eb dyt\u00ebn, d.m.th. t\u00eb dim\u00eb m\u00ebnyr\u00ebn se si t\u00eb nd\u00ebrveprojm\u00eb me nj\u00ebri-tjetrin. Kjo \u00ebsht\u00eb shum\u00eb e r\u00ebnd\u00ebsishme p\u00ebr jet\u00ebn sociale t\u00eb njer\u00ebzimit. Por, sado t\u00eb r\u00ebnd\u00ebsishme q\u00eb t\u00eb jen\u00eb dy t\u00eb parat, e treta \u00ebsht\u00eb m\u00eb r\u00ebnd\u00ebsishmja: t\u00eb dim\u00eb p\u00ebrse jemi n\u00eb k\u00ebt\u00eb jet\u00eb, cili \u00ebsht\u00eb q\u00ebllimi i ekzistenc\u00ebs son\u00eb dhe cili \u00ebsht\u00eb destinacioni yn\u00eb p\u00ebrfundimtar. Pa k\u00ebt\u00eb t\u00eb tret\u00ebn, edhe dy t\u00eb parat nuk do t\u00eb funksionojn\u00eb normalisht. “P\u00ebr mua – thot\u00eb G\u00ebte – gj\u00ebja m\u00eb e madhe n\u00eb k\u00ebt\u00eb bot\u00eb nuk \u00ebsht\u00eb aq shum\u00eb se ku po rrim\u00eb, por n\u00eb \u00e7far\u00eb drejtimi po shkojm\u00eb”.<\/p>\n

\u00a0 \u00a0 Fatkeq\u00ebsisht, mendimi modern pothuajse nuk merret fare me pyetjen themelore t\u00eb ekzistenc\u00ebs. “Ndoshta – shkruan Peter Kreeft – kjo \u00ebsht\u00eb arsyeja p\u00ebrse shumica e filozofis\u00eb moderne duket tek njer\u00ebzit e zakonsh\u00ebm kaq e dob\u00ebt dhe qaramane, kaq e specializuar dhe elitiste dhe mbi t\u00eb gjitha kaq e m\u00ebrzitshme. Mendoj se e di p\u00ebrse filozof\u00ebt modern\u00eb nuk guxojn\u00eb ta ngren\u00eb k\u00ebt\u00eb, m\u00eb t\u00eb madhen pyetje: sepse ata nuk kan\u00eb nj\u00eb p\u00ebrgjigje p\u00ebr t\u00eb. Ka nj\u00eb grop\u00eb kaq t\u00eb madhe sa vet\u00ebm kur ajo e nj\u00eb ekzistencialisti, ose besimi i nj\u00eb ateisti mund ta mbush\u00eb at\u00eb.”<\/p>\n

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\u00a0\u00a0\u00a0 Ndon\u00ebse q\u00ebllimi n\u00eb jet\u00eb nuk mund t\u00eb jet\u00eb i duksh\u00ebm n\u00eb planin e mendimit, p\u00ebrs\u00ebri, thell\u00eb brenda njeriut, \u00ebsht\u00eb nevoja p\u00ebr t\u00eb pasur nj\u00eb q\u00ebllim n\u00eb jet\u00eb, p\u00ebr t\u00eb pasur nj\u00eb arsye. N\u00eb planin ekzistencial t\u00eb gjith\u00eb e ndjejm\u00eb se nj\u00eb jet\u00eb pa q\u00ebllim nuk \u00ebsht\u00eb nj\u00eb jet\u00eb e plot\u00eb. Viktor Frankl, themeluesi i shkoll\u00ebs s\u00eb tret\u00eb psikiatrike t\u00eb Vjen\u00ebs, logoterapis\u00eb, v\u00ebzhgoi me t\u00eb drejt\u00eb, gjat\u00eb koh\u00ebs q\u00eb ishte n\u00eb nj\u00eb kamp p\u00ebrqendrimi nazist, se nevoja bazike e njeriut n\u00eb jet\u00ebn e tij \u00ebsht\u00eb p\u00ebr t\u00eb pasur nj\u00eb kuptim dhe q\u00ebllim n\u00eb jet\u00eb. Ai arriti n\u00eb konkluzionin se nevoja themelore e njeriut nuk \u00ebsht\u00eb k\u00ebnaq\u00ebsia si\u00e7 mendoi Frojdi dhe as d\u00ebshira p\u00ebr pushtet, si\u00e7 mendoi Adleri, madje k\u00ebto jan\u00eb z\u00ebvend\u00ebsues p\u00ebr munges\u00ebn e vet\u00eb q\u00ebllimit. Viktor Frankl theksoi se nevoja bazike \u00ebsht\u00eb p\u00ebr t\u00eb patur \u201cnj\u00eb arsye p\u00ebr t\u00eb jetuar dhe nj\u00eb arsye p\u00ebr t\u00eb vdekur”.<\/p>\n

\u00a0 \u00a0 K\u00ebnaq\u00ebsia mund t\u00eb duket shpesh si nj\u00eb p\u00ebrmbushje e jet\u00ebs s\u00eb njeriut dhe njeriu, i cili i provon t\u00eb gjitha k\u00ebnaq\u00ebsit\u00eb e k\u00ebsaj bote, mund t\u00eb duket si nj\u00eb njeri i lumtur. Por p\u00ebrvoja e njer\u00ebzimit deri tani na tregon gj\u00eb tjet\u00ebr. Madje kur njeriu mund t’i ket\u00eb t\u00eb gjitha mund\u00ebsit\u00eb p\u00ebr k\u00ebnaq\u00ebsit\u00eb e k\u00ebsaj jete, at\u00ebher\u00eb para tij hapet humnera e madhe e zbraz\u00ebtir\u00ebs ekzistenciale. P\u00ebrpara tij del akoma m\u00eb e qart\u00eb mungesa e q\u00ebllimit. Nj\u00eb njeri q\u00eb nuk i ka k\u00ebto mund t\u00eb mendoj\u00eb se po t’i kishte do t\u00eb ishte i lumtur. Por jeta e njer\u00ebzve q\u00eb i kan\u00eb patur d\u00ebshmon t\u00eb kund\u00ebrt\u00ebn. Kishtari, libri m\u00eb filozofik i Dhiat\u00ebs s\u00eb Vjet\u00ebr dhe ndoshta, si\u00e7 mendohet nga shum\u00eb studiues, i pari lib\u00ebr ekzistencialist n\u00eb bot\u00eb, e shpreh m\u00eb s\u00eb miri k\u00ebt\u00eb ide. Solomoni ishte mbreti m\u00eb i ditur, m\u00eb i fuqish\u00ebm dhe m\u00eb i pasur i Lindjes. Atij s’i mungonte asgj\u00eb nga ato q\u00eb formojn\u00eb k\u00ebnaq\u00ebsit\u00eb e jet\u00ebs: kishte pasuri, ver\u00eb, gra, kopshte, pishina, sh\u00ebrb\u00ebtor\u00eb dhe gjith\u00e7ka tjet\u00ebr. Por k\u00ebto nuk i soll\u00ebn atij p\u00ebrmbushje, p\u00ebrkundrazi ato soll\u00ebn para tij kot\u00ebsin\u00eb e k\u00ebtyre gj\u00ebrave, duke u b\u00ebr\u00eb k\u00ebshtu kontrasti q\u00eb t\u00eb ndihmon p\u00ebr ta par\u00eb m\u00eb mir\u00eb zbraz\u00ebtin\u00eb e k\u00ebsaj jete. Ja si shprehet ai: \u201cUn\u00eb thash\u00eb n\u00eb zemr\u00ebn time: ‘Eja tani, dua t\u00eb t\u00eb v\u00eb prov\u00eb me g\u00ebzimet: d\u00ebfrehu!’ Por ja edhe kjo \u00ebsht\u00eb kot\u00ebsi. P\u00ebr t\u00eb qeshurit kam th\u00ebn\u00eb: ‘\u00cbsht\u00eb nj\u00eb marr\u00ebzi, dhe p\u00ebr g\u00ebzimin: Kujt i sh\u00ebrben?’ K\u00ebrkova n\u00eb zemr\u00ebn time si ta k\u00ebnaq trupin tim me ver\u00eb, duke e nxitur nj\u00ebkoh\u00ebsisht zemr\u00ebn time drejt dituris\u00eb dhe t’i qepet marr\u00ebzis\u00eb, deri sa t\u00eb shoh cila \u00ebsht\u00eb m\u00eb e mira q\u00eb bijt\u00eb e njer\u00ebzve do t\u00eb duhet t\u00eb b\u00ebnin n\u00ebn qiell t\u00ebr\u00eb dit\u00ebt e jet\u00ebs s\u00eb tyre. K\u00ebshtu kreva punime t\u00eb m\u00ebdha p\u00ebr vete; nd\u00ebrtova sht\u00ebpi, mbolla vreshta, b\u00ebra kopshte dhe parqe, duke mbjell\u00eb drur\u00eb frutor\u00eb t\u00eb \u00e7do lloji; nd\u00ebrtova pellgje p\u00ebr ujin me t\u00eb cilat mund t\u00eb vadis pyllin q\u00eb t\u00eb rriten drur\u00ebt. Bleva sh\u00ebrb\u00ebtor\u00eb dhe sh\u00ebrb\u00ebtore dhe u b\u00ebra me sh\u00ebrb\u00ebtor\u00eb q\u00eb lind\u00ebn n\u00eb sht\u00ebpi; pata pasuri t\u00eb m\u00ebdha n\u00eb kope me bag\u00ebti t\u00eb trash\u00eb dhe t\u00eb im\u00ebt m\u00eb tep\u00ebr se ata q\u00eb kishin qen\u00eb para meje n\u00eb Jeruzalem. Grumbullova p\u00ebr vete edhe argjend, ar dhe pasurit\u00eb e mbret\u00ebrve dhe t\u00eb krahinave; gjeta k\u00ebng\u00ebtar\u00eb dhe k\u00ebng\u00ebtare, dhe shum\u00eb konkubina, k\u00ebnaq\u00ebsi e bijve t\u00eb njer\u00ebzve dhe vegla muzikore t\u00eb \u00e7do lloji… T\u00ebr\u00eb ato q\u00eb syt\u00eb e mi d\u00ebshironin, nuk ua mohova atyre; nuk i refuzova zemr\u00ebs sime asnj\u00eb qejf, sepse zemra ime k\u00ebnaqej me \u00e7do pun\u00eb timen; dhe ky ka qen\u00eb shp\u00ebrblimi p\u00ebr \u00e7do pun\u00eb t\u00eb b\u00ebr\u00eb nga un\u00eb. Pastaj u ktheva t\u00eb shikoj t\u00ebr\u00eb veprat q\u00eb kishin b\u00ebr\u00eb duart e mia dhe mundin tim p\u00ebr t’i kryer; dhe ja, t\u00eb gjitha ishin kot\u00ebsi dhe nj\u00eb k\u00ebrkim p\u00ebr t\u00eb kapur er\u00ebn; nuk kishte asnj\u00eb p\u00ebrfitim n\u00ebn diell.”<\/p>\n

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\u00a0\u00a0\u00a0 Pa nj\u00eb q\u00ebllim n\u00eb jet\u00eb, pa patur “nj\u00eb arsye p\u00ebr t\u00eb jetuar dhe nj\u00eb arsye p\u00ebr t\u00eb vdekur”, gjith\u00e7ka mbetet nj\u00eb kot\u00ebsi e kot\u00ebsive. Pik\u00ebrisht k\u00ebto dy arsye, p\u00ebr fat keq, nuk i jep m\u00eb qytet\u00ebrimi yn\u00eb. Mungesa e mendimit rreth jet\u00ebs dhe q\u00ebllimit t\u00eb ekzistenc\u00ebs s\u00eb saj nuk do t\u00eb thot\u00eb se njeriu mund t\u00eb shp\u00ebtoj\u00eb nga kjo pyetje torturuese. Ndon\u00ebse n\u00eb qytet\u00ebrimin e sot\u00ebm pyetja rreth q\u00ebllimit t\u00eb ekzistenc\u00ebs \u00ebsht\u00eb b\u00ebr\u00eb e rrall\u00eb dhe ndoshta nuk vjen tek t\u00eb gjith\u00eb njer\u00ebzit me t\u00eb nj\u00ebjt\u00ebn forc\u00eb, p\u00ebrs\u00ebri kjo pyetje vjen para qenies njer\u00ebzore, her\u00eb m\u00eb me forc\u00eb dhe m\u00eb e qart\u00eb dhe her\u00eb m\u00eb e dob\u00ebt dhe e turbullt, sidomos n\u00eb tre gjendje themelore t\u00eb saj: a) n\u00eb \u00e7astet e d\u00ebshp\u00ebrimit dhe fatkeq\u00ebsive t\u00eb m\u00ebdha, si personale, ashtu edhe komb\u00ebtare apo bot\u00ebrore. b) n\u00eb \u00e7aste g\u00ebzimi kur para njeriut zbulohet nj\u00eb vizion i ri i gjith\u00e7kaje rreth tij dhe c) n\u00eb \u00e7astet e kot\u00ebsis\u00eb, kur jeta nuk ka m\u00eb as g\u00ebzim dhe as trishtim. N\u00eb gjendje “normale” njer\u00ebzit ndalojn\u00eb s\u00eb pyeturi veten p\u00ebr q\u00ebllimin e ekzistenc\u00ebs, por kur ekzistenca e tyre tronditet, kur jeta e tyre preket n\u00eb themelin e saj \u00ebsht\u00eb vet\u00eb ajo jeta q\u00eb i pyet njer\u00ebzit se kush \u00ebsht\u00eb q\u00ebllimi i tyre.<\/p>\n

\u00a0 \u00a0 Fatkeq\u00ebsit\u00eb e m\u00ebdha padyshim e trondisin njeriun dhe \u00e7do njeri p\u00ebrpiqet t\u00eb gjej\u00eb nj\u00eb arsye p\u00ebr at\u00eb q\u00eb ka ndodhur. Pyetje t\u00eb pafundme lindin tek ai. Gjith\u00e7ka q\u00eb ai ka jetuar vihet n\u00eb diskutim. Ai k\u00ebrkon kuptim p\u00ebr q\u00ebllimin e ekzistenc\u00ebs. Para tij hapet nj\u00eb humner\u00eb e madhe e cila nuk mund t\u00eb mbushet dot me p\u00ebrgjigje dhe p\u00ebrjetime sip\u00ebrfaq\u00ebsore. “Pse, pra, m\u00eb nxorre nga barku”\u00a0 i ankohet Zotit Jobi mbas atyre fatkeq\u00ebsive t\u00eb m\u00ebdha q\u00eb i ndodh\u00ebn atij. Fatkeq\u00ebsia e madhe k\u00ebrkon p\u00ebrgjigje. Po ashtu edhe n\u00eb fatkeq\u00ebsi t\u00eb m\u00ebdha komb\u00ebtare ose planetare para njeriut del p\u00ebrs\u00ebri pyetja bazike e q\u00ebllimit t\u00eb ekzistenc\u00ebs. K\u00ebrkohet nj\u00eb shpjegim p\u00ebr vuajtjen e madhe. N\u00ebse nuk do t\u00eb ket\u00eb p\u00ebrgjigje, n\u00ebse njeriu nuk do t\u00eb gjej\u00eb nj\u00eb arsye, at\u00ebher\u00eb d\u00ebshp\u00ebrimi do t\u00eb z\u00ebr\u00eb vend me t\u00ebr\u00eb pasojat e tij shkat\u00ebrruese.<\/p>\n

\u00a0 \u00a0 Po ashtu edhe n\u00eb g\u00ebzime t\u00eb m\u00ebdha, kur para njeriut hapet nj\u00eb vizion tjet\u00ebr q\u00eb e transhendenton realitetin para tij vjen pyetja e q\u00ebllimit t\u00eb ekzistenc\u00ebs. Horizonti i ri i zbuluar k\u00ebrkon p\u00ebrgjigje, sepse k\u00ebto p\u00ebrjetime japin thell\u00ebsi dhe ky dimension i thell\u00eb p\u00ebrjetimi k\u00ebrkon kuptim. Emocionet e m\u00ebdha hapin para shpirtit njer\u00ebzor dimensione t\u00eb reja, t\u00eb cilat ndoshta ishin t\u00eb panjohura m\u00eb par\u00eb. Jan\u00eb pik\u00ebrisht ato q\u00eb e b\u00ebjn\u00eb njeriun nj\u00eb qenie transhendentale. Trashendenca krijon pyetje dhe pyetjet duan p\u00ebrgjigje. \u00c7do njeri n\u00eb jet\u00ebn e tij ndeshet me kot\u00ebsin\u00eb e k\u00ebsaj jete. T\u00eb dallosh kot\u00ebsin\u00eb k\u00ebrkon dituri, ashtu si t\u00eb dallosh marr\u00ebzin\u00eb k\u00ebrkon urt\u00ebsi dhe t\u00eb dallosh m\u00ebkatin k\u00ebrkon shenjt\u00ebri. T\u00eb mos dallosh kot\u00ebsin\u00eb e jet\u00ebs do t\u00eb thot\u00eb t\u00eb jetosh n\u00eb kot\u00ebsi dhe n\u00eb nj\u00eb jet\u00eb shum\u00eb sip\u00ebrfaq\u00ebsore, apo si\u00e7 e shpreh m\u00eb mir\u00eb edhe Paskali se \u201cai njeri q\u00eb nuk e dallon kot\u00ebsin\u00eb e jet\u00ebs \u00ebsht\u00eb me t\u00eb v\u00ebrtet\u00eb i kot\u00eb.” Ndeshja me k\u00ebt\u00eb realitet patjet\u00ebr do ta b\u00ebj\u00eb njeriun t\u00eb mendoj\u00eb p\u00ebr q\u00ebllimin e ekzistenc\u00ebs s\u00eb tij. Shpeshher\u00eb kjo mund ta \u00e7oj\u00eb njeriun n\u00eb depresion dhe nihiliz\u00ebm. Shmangia nga mendimi nuk \u00ebsht\u00eb zgjidhje, ajo \u00ebsht\u00eb dehje dhe dehja \u00ebsht\u00eb nj\u00eb jet\u00eb n\u00eb iluzion, d.m.th. jo jet\u00eb.<\/p>\n

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

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\u00a0\u00a0\u00a0 Humbja e q\u00ebllimit t\u00eb jet\u00ebs dhe bashk\u00eb m\u00eb t\u00eb humbja e vetes s\u00eb v\u00ebrtet\u00eb \u00ebsht\u00eb di\u00e7ka katastrofike p\u00ebr njeriun dhe p\u00ebr shoq\u00ebrin\u00eb njer\u00ebzore. Humbja e q\u00ebllimit vjen nga humbja e besimit n\u00eb ekzistenc\u00ebn e Per\u00ebndis\u00eb. Duke mos pranuar ekzistenc\u00ebn e Per\u00ebndis\u00eb nuk mund t\u00eb pranohet as Ligji moral dh\u00ebn\u00eb nga Per\u00ebndia. Duke mos qen\u00eb Ligji moral nuk mund t\u00eb ket\u00eb besnik\u00ebri dhe duke mos patur besnik\u00ebri nuk mund t\u00eb ket\u00eb martes\u00eb. Duke mos patur nj\u00eb martes\u00eb normale nuk mund t\u00eb ket\u00eb nj\u00eb familje normale dhe duke mos patur nj\u00eb familje normale ne nuk mund t\u00eb kemi nj\u00eb shoq\u00ebri normale.<\/p>\n

\u00a0 \u00a0 Vet\u00ebm nj\u00eb shoq\u00ebri e cila udh\u00ebton s\u00eb bashku drejt nj\u00eb destinacioni t\u00eb p\u00ebrbashk\u00ebt mund t\u00eb jet\u00eb funksionale. Prandaj, q\u00ebllimi n\u00eb jet\u00eb, nevoja p\u00ebr t\u00eb pasur “nj\u00eb arsye p\u00ebr t\u00eb jetuar dhe nj\u00eb arsye p\u00ebr t\u00eb vdekur”, jan\u00eb t\u00eb domosdoshme, si n\u00eb planin individual ashtu edhe n\u00eb at\u00eb shoq\u00ebror. Sepse vet\u00ebm njer\u00ebz q\u00eb kan\u00eb nj\u00eb q\u00ebllim n\u00eb jet\u00eb mund t\u00eb nd\u00ebrtojn\u00eb nj\u00eb komunitet. Dhe vet\u00ebm n\u00ebse nd\u00ebrtohet nj\u00eb komunitet mund t\u00eb nd\u00ebrtohet nj\u00eb qytet\u00ebrim.<\/p>\n","protected":false},"excerpt":{"rendered":"

TEMPULLI DHE Q\u00cbLLIMI I EKZISTENC\u00cbS Mitropoliti i Kor\u00e7\u00ebs, Hir\u00ebsia e Tij, Joani Tempulli nr. 12, Kor\u00e7\u00eb, 2007.   \u00a0\u00a0\u00a0 Cili \u00ebsht\u00eb q\u00ebllimi i ekzistenc\u00ebs individuale, apo cila \u00ebsht\u00eb arsyeja q\u00eb ekziston gjith\u00ebsia, jan\u00eb pyetje q\u00eb duhet t\u00eb ngrihen n\u00eb \u00e7do shpirt e mendje njer\u00ebzore, sepse kjo \u00ebsht\u00eb pyetja kryesore e jet\u00ebs. Nj\u00eb jet\u00eb q\u00eb t\u00eb jet\u00eb e plot\u00eb duhet t\u00eb ket\u00eb patjet\u00ebr nj\u00eb q\u00ebllim, sepse<\/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-2041","post","type-post","status-publish","format-standard","hentry","category-kendveshtrimi-orthodhoks","tag-kendveshtrimi-orthodhoks"],"acf":[],"yoast_head":"\nTEMPULLI DHE Q\u00cbLLIMI I EKZISTENC\u00cbS - 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\/03\/tempulli-dhe-qellimi-i-ekzistences\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"TEMPULLI DHE Q\u00cbLLIMI I EKZISTENC\u00cbS - Kisha Orthodh\u03bfkse Autoqefale e Shqip\u00ebris\u00eb\" \/>\n<meta property=\"og:description\" content=\"TEMPULLI DHE Q\u00cbLLIMI I EKZISTENC\u00cbS Mitropoliti i Kor\u00e7\u00ebs, Hir\u00ebsia e Tij, Joani Tempulli nr. 12, Kor\u00e7\u00eb, 2007.   \u00a0\u00a0\u00a0 Cili \u00ebsht\u00eb q\u00ebllimi i ekzistenc\u00ebs individuale, apo cila \u00ebsht\u00eb arsyeja q\u00eb ekziston gjith\u00ebsia, jan\u00eb pyetje q\u00eb duhet t\u00eb ngrihen n\u00eb \u00e7do shpirt e mendje njer\u00ebzore, sepse kjo \u00ebsht\u00eb pyetja kryesore e jet\u00ebs. 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