{"id":4822,"date":"2016-11-04T13:42:26","date_gmt":"2016-11-04T13:42:26","guid":{"rendered":""},"modified":"2021-10-10T23:53:57","modified_gmt":"2021-10-10T21:53:57","slug":"vlerat-mbarenjerezore-te-feve","status":"publish","type":"post","link":"https:\/\/orthodoxalbania.org\/2020\/2016\/11\/04\/vlerat-mbarenjerezore-te-feve\/","title":{"rendered":"Vlerat mbar\u00ebnj\u00ebr\u00ebzore t\u00eb feve – Kryepiskopi Anastas"},"content":{"rendered":"

<\/span>Vlerat mbar\u00ebnj\u00ebr\u00ebzore t\u00eb feve.<\/span><\/h4>\n

<\/span>Kryepiskopi i Tiran\u00ebs, Durr\u00ebsit dhe i gjith\u00eb Shqip\u00ebris\u00eb, Prof. Dr. Anastasi<\/strong><\/span><\/h4>\n

<\/span>Profesor Emeritus i Universitetit t\u00eb Athin\u00ebs An\u00ebtar Nderi i Akademis\u00eb s\u00eb Athin\u00ebs, K\u00ebrkim nr. 2, Tiran\u00eb, 2009.<\/strong><\/span><\/h4>\n

<\/span>A. KUADRI DHE V\u00cbSHTIR\u00cbSIT\u00cb<\/strong><\/span><\/h4>\n

\u00a0 \u00a0 1<\/strong>. F<\/strong>et\u00eb e ndryshme1, aty ku mbizot\u00ebruan, kan\u00eb ndikuar m\u00eb s\u00eb shumti n\u00eb mbar\u00eb jet\u00ebn e njeriut. Dhe \u00ebsht\u00eb e logjikshme t\u00eb lidhen, n\u00eb m\u00ebnyr\u00eb t\u00eb drejtp\u00ebrdrejt\u00eb ose t\u00ebrthorazi, me t\u00eb gjitha aspektet e vlerave t\u00eb ndryshme logjike, estetike, etike dhe ato metafizike2. Kjo, sepse fet\u00eb nuk vihen n\u00eb l\u00ebvizje thjesht si nj\u00ebsi t\u00eb pavarura. Ato jan\u00eb n\u00eb ndikimin dhe var\u00ebsin\u00eb e nd\u00ebrsjell\u00eb t\u00eb shum\u00eb faktor\u00ebve t\u00eb\u00a0tjer\u00eb: etnik\u00eb, politik\u00eb, kulturor\u00eb, ekonomik\u00eb. Ndikojn\u00eb dhe ndikohen.<\/p>\n

\u00a0 \u00a0 \u00c7do fe e zhvilluar ka: a) nj\u00eb orientim transhendental, q\u00eb drejtohet drejt nj\u00eb t\u00eb v\u00ebrtete absolute, drejt nj\u00eb q\u00ebllimi sublim dhe b) nj\u00eb sistem tezash dogmatike e aksiomatike t\u00eb shpjegimit t\u00eb bot\u00ebs. K\u00ebto p\u00ebrcaktojn\u00eb edhe vlerat metafizike e logjike, t\u00eb cilat i mb\u00ebshtet feja.<\/p>\n

\u00a0 \u00a0\u00a0Si\u00e7 dihet, konvertimi i pik\u00ebpamjeve n\u00eb zonat e s\u00eb v\u00ebrtet\u00ebs absolute dhe t\u00eb orientimit transhendental q\u00eb ato p\u00ebrcaktojn\u00eb \u00ebsht\u00eb shum\u00eb i v\u00ebshtir\u00eb. Fet\u00eb q\u00eb ndikojn\u00eb n\u00eb p\u00ebrgjith\u00ebsi mbi gjysm\u00ebn e popullsis\u00eb s\u00eb dheut (Krishterimi dhe Islami), si edhe Judaizmi q\u00eb i ka paraprir\u00eb ato, jan\u00eb fe, pasuesit e t\u00eb cilave besojn\u00eb n\u00eb zbules\u00ebn hyjnore. Vlerat themeltare q\u00eb i p\u00ebrshkojn\u00eb mbi t\u00eb v\u00ebrtet\u00ebn, t\u00eb mir\u00ebn, t\u00eb shenjt\u00ebn konsiderohen si t\u00eb dh\u00ebna \u201cq\u00eb lartazi\u201d. Ato i pasojn\u00eb analizat filozofike dhe rregullimet ligjv\u00ebn\u00ebse.<\/p>\n

\u00a0 \u00a0 R<\/strong>ryma tjet\u00ebr fetare, q\u00eb buron nga k\u00ebrkimi indian dhe kinez i Transhendentes, n\u00eb pamje t\u00eb par\u00eb nuk \u00ebsht\u00eb e nd\u00ebrvarur t\u00ebr\u00ebsisht nga zbulesa e dh\u00ebn\u00eb q\u00eb lartazi. Megjithat\u00eb, p\u00ebr t\u00eb v\u00ebrtet\u00ebn absolute lul\u00ebzuan shkolla e teori t\u00eb ndryshme.<\/p>\n

\u00a0 \u00a0 Nga ana tjet\u00ebr, \u00e7do fe ka traditat e veta ceremoniale dhe shum\u00eb element\u00eb simbolik\u00eb t\u00eb nj\u00eb p\u00ebrvoje kolektive. Brenda tyre jan\u00eb zhvilluar letrat, artet (arkitektura, muzika, piktura, skulptura, artizanati etj.) e shum\u00eb vlera t\u00eb tjera estetike. Arritjet m\u00eb mbres\u00ebl\u00ebn\u00ebse t\u00eb artit mbajn\u00eb vul\u00ebn e frym\u00ebzimit fetar. Si rrjedhoj\u00eb, fet\u00eb lidhen dhe me shum\u00eb vlera estetike. Krijimtaria\u00a0kulturore e \u00e7do feje konsiderohet si pasurim i trash\u00ebgimis\u00eb kulturore t\u00eb njer\u00ebzimit.<\/p>\n

\u00a0 \u00a0 N\u00eb k\u00ebrkimin modern p\u00ebr arritjen e nj\u00eb pike konvergimi t\u00eb feve n\u00eb \u00e7\u00ebshtjen e vlerave mbar\u00ebnjer\u00ebzore, theksi i vihet kryesisht \u201cvlerave morale\u201d. Por, nuk duhet t\u00eb lihet m\u00ebnjan\u00eb fakti se vlerat logjike, estetike, etike dhe metafizike g\u00ebrshetohen dhe ndikohen n\u00eb m\u00ebnyr\u00eb t\u00eb nd\u00ebrsjell\u00eb, si sistemet e ndryshme t\u00eb organizmit t\u00eb njeriut: sistemi nervor, muskulor dhe i qarkullimit t\u00eb gjakut.<\/p>\n

\u00a0 \u00a0 2<\/strong>. N<\/strong>ga fundi i shekullit XIX, u b\u00ebn\u00eb p\u00ebrpjekje p\u00ebr nj\u00eb njohje sa m\u00eb t\u00eb mir\u00eb t\u00eb nd\u00ebrsjell\u00eb dhe p\u00ebr afrimin e njer\u00ebzve t\u00eb feve t\u00eb ndryshme, me an\u00eb t\u00eb kongreseve dhe organizmave nd\u00ebrkomb\u00ebtar\u00eb nd\u00ebrfetar\u00eb. Por p\u00ebrpjekjet p\u00ebr krijimin e strukturave m\u00eb t\u00eb q\u00ebndrueshme nuk pat\u00ebn sukses. P\u00ebrafrimi u b\u00eb m\u00eb tep\u00ebr n\u00eb nj\u00eb terren negocimi, kur u p\u00ebrcaktuan \u00e7\u00ebshtje dhe q\u00ebllime konkrete, duke iu referuar \u00e7\u00ebshtjeve bashk\u00ebkohore me t\u00eb cilat p\u00ebrballet i t\u00ebr\u00eb qytet\u00ebrimi. P. sh. \u201cKonferenca Bot\u00ebrore p\u00ebr Fet\u00eb dhe Paqen (World Conference on Religion and Peace), q\u00eb m\u00eb von\u00eb u quajt \u201cKonferenca Bot\u00ebrore e Feve p\u00ebr paqen (World Conference of Religions for Peace), gjeti nj\u00eb jehon\u00eb m\u00eb t\u00eb madhe n\u00eb shum\u00eb vende dhe vazhdon t\u00eb ket\u00eb ende aktivitetin dhe ndikimet e saj. Pas 11 shtatorit 2001, u sh\u00ebnua nj\u00eb shpeshtim i konferencave nd\u00ebrfetare, me shpres\u00ebn se kjo do t\u00eb ndihmonte n\u00eb luft\u00ebn kund\u00ebr terrorizmit dhe n\u00eb forcimin e paqes. K\u00ebrkimi p\u00ebr vlera mbar\u00ebnjer\u00ebzore t\u00eb pranuara bashk\u00ebrisht, po merr ritme t\u00eb shpejta n\u00eb forma nga m\u00eb t\u00eb ndryshmet.<\/p>\n

\u00a0 \u00a0N<\/strong>\u00eb epok\u00ebn ton\u00eb, gjithnj\u00eb e m\u00eb shum\u00eb po b\u00ebhemi t\u00eb nd\u00ebrgjegjsh\u00ebm p\u00ebr sfid\u00ebn dhe p\u00ebrgjegj\u00ebsin\u00eb historike t\u00eb komuniteteve fetare ndaj njer\u00ebzimit si nj\u00eb nj\u00ebsi e vetme. Intelektual\u00eb q\u00eb b\u00ebjn\u00eb pjes\u00eb n\u00eb fe t\u00eb ndryshme, edhe pse mund t\u00eb shtyhen nga predispozita t\u00eb ndryshme, b\u00ebjn\u00eb p\u00ebrpjekje p\u00ebr t\u00eb r\u00ebn\u00eb dakord n\u00eb disa teza t\u00eb caktuara thelb\u00ebsore. Pranohet se shum\u00eb nga parimet e disa feve, u formuan n\u00eb epoka t\u00eb m\u00ebparshme brenda kushteve t\u00eb ndryshme. Dhe sot, si rrjedhoj\u00eb, n\u00eb tharmimet e reja q\u00eb kryhen n\u00eb rrafshin nd\u00ebrkomb\u00ebtar, ofrohen mund\u00ebsi t\u00eb reja t\u00eb rishpjegimit t\u00eb b\u00ebrtham\u00ebs baz\u00eb t\u00eb \u00e7do feje.<\/p>\n

\u00a0 \u00a0 P\u00ebr dialogun e sot\u00ebm nd\u00ebrfetar mbeten me vler\u00eb dhe me r\u00ebnd\u00ebsi paqja globale, procedura e globalizimit, kufizimi i dhun\u00ebs dhe p\u00ebrballimi i ndotjes s\u00eb mjedisit. Megjithat\u00eb, duhet t\u00eb shmangen thjesht\u00ebzimet. Para disa koh\u00ebsh, nj\u00eb i njohuri im, profesor universiteti, m\u00eb telefonoi q\u00eb t\u00eb m\u00eb nxiste t\u00eb merrnim nj\u00eb nism\u00eb p\u00ebr paqen. Propozimi i tij ishte t\u00eb mblidheshin lider\u00eb dhe intelektual\u00eb t\u00eb feve t\u00eb m\u00ebdha dhe t\u00eb vendosej fshirja nga tekstet tona t\u00eb shenjta e \u00e7do gj\u00ebje q\u00eb i kund\u00ebrvihet paqes dhe nxit luft\u00ebn. U p\u00ebrpoqa t\u2019i shpjegoj se nj\u00eb gj\u00eb e till\u00eb \u00ebsht\u00eb e paarritshme, sepse shkrimet e shenjta t\u00eb feve t\u00eb ndryshme kan\u00eb p\u00ebr pasuesit e tyre nj\u00eb autoritet t\u00eb padiskutuesh\u00ebm dhe nuk mund t\u2019i n\u00ebnshtrohen rishikimit si\u00e7 b\u00ebhet me kushtetutat e shteteve. E as mund t\u00eb ekzistoj\u00eb ndonj\u00eb lloj organizmi, nj\u00eb lloj OKB-je fetare, q\u00eb mund t\u00eb nd\u00ebrmarr\u00eb dhe t\u00eb kryej\u00eb di\u00e7ka t\u00eb till\u00eb. M\u00ebnyra e vetme e fuqizimit t\u00eb p\u00ebrpjekjes pajtuese n\u00eb l\u00ebmin nd\u00ebrkomb\u00ebtar \u00ebsht\u00eb kultivimi i nj\u00eb klime t\u00eb but\u00eb midis p\u00ebrfaq\u00ebsuesve t\u00eb feve, fuqizimi i b\u00ebrtham\u00ebs paq\u00ebsore t\u00eb ndjesis\u00eb fetare.<\/p>\n

\u00a0 \u00a0 3<\/strong>. N<\/strong>\u00eb k\u00ebrkimin dhe n\u00eb qart\u00ebsimin e vlerave mbar\u00ebnjer\u00ebzore kontribuon sigurisht studimi objektiv shkencor dhe dialogu nd\u00ebrfetar. Por k\u00ebrkohet shum\u00eb durim, sepse rruga \u00ebsht\u00eb e v\u00ebshtir\u00eb dhe me t\u00eb tat\u00ebpjeta. Entuziazmi i par\u00eb, n\u00eb vitet e fundit ia la vendin ngurrimeve serioze dhe d\u00ebshp\u00ebrimeve. Shum\u00eb kan\u00eb frik\u00eb probabilitetin e sinkretizmit dhe tjet\u00ebrsimit gradual t\u00eb besimit, si dhe ndarjet e brendshme. Pra, \u00ebsht\u00eb e nevojshme t\u00eb b\u00ebhet me gjykim t\u00eb thell\u00eb p\u00ebrafrimi dhe bashkekzistenca paq\u00ebsore, pa u sakrifikuar personaliteti i ve\u00e7ant\u00eb i grupimeve dhe i popujve. T\u00eb k\u00ebrkohet nj\u00eb shteg i nd\u00ebrmjet\u00ebm dhe t\u00eb qart\u00ebsohet \u201cp\u00ebrs\u00ebri dhe p\u00ebrs\u00ebri\u201d karakteri, q\u00ebllimi dhe shpresa e k\u00ebtij dialogu.<\/p>\n

<\/span>B. VLERAT THEMELTARE MBI T\u00cb CILAT MUND T\u00cb EKZISTOJ\u00cb MARR\u00cbVESHJA ND\u00cbRFETARE<\/strong><\/span><\/h4>\n

\u00a0 \u00a0 1<\/strong>. N<\/strong>\u00eb vitet \u201890, u intensifikua p\u00ebrpjekja nd\u00ebrfetare p\u00ebr krijimin e nj\u00eb kodi moral me shtrirje mbar\u00ebbot\u00ebrore. M\u00eb t\u00eb njohura jan\u00eb propozimet q\u00eb u iniciuan n\u00eb komunitetin nd\u00ebrkomb\u00ebtar: Nisma e par\u00eb u shfaq si propozim i Parlamentit t\u00eb Feve t\u00eb Bot\u00ebs (Parliament of the World Religions), q\u00eb u mblodh n\u00eb \u00c7ikago n\u00eb vitin 1993, me protagonist profesorin gjerman t\u00eb Tuvingit, Hans Kyng3. Propozimi i dyt\u00eb u formulua nga Leonard Swidler i Universitetit Temple t\u00eb Filadelfias, n\u00eb SHBA. Ky i fundit u diskutua n\u00eb nj\u00eb s\u00ebr\u00eb konferencash, kryesisht n\u00eb Internet, me koordinator Qendr\u00ebn p\u00ebr Etikat Globale (Center for Global Ethics)4.<\/p>\n

\u00a0 \u00a0 P<\/strong>ropozimi i Parlamentit, i njohur si \u201cDeklarata p\u00ebr nj\u00eb Etik\u00eb Globale\u201d (Declaration Toward a Global Ethic), p\u00ebrkufizon si pari me t\u00eb nj\u00eb Etike Mbar\u00ebbot\u00ebrore:<\/p>\n

\u00a0 \u00a0 \u00a0 a)<\/strong> Se nuk mund t\u00eb ekzistoj\u00eb nj\u00eb rend bot\u00ebror pa nj\u00eb moral bot\u00ebror t\u00eb ri. b) K\u00ebrkesa themelore p\u00ebr k\u00ebt\u00eb \u00ebsht\u00eb q\u00eb \u00e7do qenie njer\u00ebzore t\u00eb shikohet n\u00eb m\u00ebnyr\u00eb njer\u00ebzore. c) Kat\u00ebr detyrime baz\u00eb p\u00ebr nj\u00eb qytet\u00ebrim jan\u00eb: Mosp\u00ebrdorimi i dhun\u00ebs dhe respektimi i jet\u00ebs; nj\u00eb rend ekonomik i bazuar n\u00eb solidaritetin dhe i drejt\u00eb; toleranc\u00eb dhe d\u00ebshir\u00eb p\u00ebr t\u00eb v\u00ebrtet\u00ebn; t\u00eb drejta t\u00eb barabarta dhe shoq\u00ebrizim midis burrave dhe grave. \u00e7) Nevoj\u00ebn p\u00ebr rip\u00ebrt\u00ebritje t\u00eb nd\u00ebrgjegjes. T\u00eb gjitha k\u00ebto seri rregullash kan\u00eb lidhje dhe mb\u00ebshteten n\u00eb kode t\u00eb lashta etike t\u00eb feve t\u00eb m\u00ebdha.<\/p>\n

\u00a0 \u00a0 \u201cDeklarata Universale p\u00ebr Shpalljen e nj\u00eb Etike Globale\u201d (Universal Declaration of a Global Ethic) e L. Swidler, nj\u00eb tjet\u00ebr formulim q\u00eb p\u00ebrmban theksime t\u00eb tjera, n\u00ebnvizon lirin\u00eb, dinjitetin, respektin ndaj t\u00eb gjitha qenieve, gjallesa ose jo, dashurin\u00eb mbar\u00ebbot\u00ebrore, toleranc\u00ebn fetare dhe nevoj\u00ebn e dialogut nd\u00ebrfetar5.<\/p>\n

\u00a0 \u00a0 Shum\u00eb veta, kryesisht, aziatik\u00eb, theksojn\u00eb se p\u00ebrpjekjet e lart-p\u00ebrmendura t\u00eb shkruara nga t\u00eb bardh\u00eb, t\u00eb pasur, romano-katolik\u00eb, q\u00eb e kan\u00eb origjin\u00ebn nga qytet\u00ebrimet mbizot\u00ebruese, jan\u00eb shum\u00eb \u201cper\u00ebndimore\u201d \u00a0Deklarata e dyt\u00eb \u00ebsht\u00eb m\u00eb shum\u00eb her\u00eb se t\u00eb tjerat e till\u00eb.<\/p>\n

\u00a0 \u00a0 \u00a0 2<\/strong>. N<\/strong>ga k\u00ebrkimet e dhjet\u00ebvje\u00e7ar\u00ebve t\u00eb fundit mund t\u00eb ve\u00e7ojm\u00eb n\u00eb m\u00ebnyr\u00eb p\u00ebrmbledh\u00ebse, si parime dhe vlera t\u00eb pranuara bashk\u00ebrisht nga fet\u00eb, parimet dhe vlerat e m\u00ebposhtme:<\/p>\n

\u00a0 \u00a0 \u00a0a)<\/strong> Origjin\u00ebn e p\u00ebrbashk\u00ebt t\u00eb t\u00eb gjith\u00eb njer\u00ebzve. Fet\u00eb monoteiste na sigurojn\u00eb se Per\u00ebndia krijoi \u00e7iftin e par\u00eb njer\u00ebzor. Jan\u00eb t\u00eb njohura vargjet ky\u00e7 t\u00eb Shkrimit t\u00eb Shenjt\u00eb: \u201cDhe Per\u00ebndia e b\u00ebri njeriun, sipas ikon\u00ebs s\u00eb Per\u00ebndis\u00eb e b\u00ebri at\u00eb, mashkull dhe fem\u00ebr i b\u00ebra ata6.\u201d Si dhe fraz\u00ebn e apostull Pavlit: \u201cPer\u00ebndia i ka b\u00ebr\u00eb t\u00eb gjitha kombet e njer\u00ebzve prej nj\u00eb gjaku\u201d7. P\u00ebrve\u00e7 k\u00ebsaj n\u00eb Kuran lexojm\u00eb: \u201cO njer\u00ebz, ju kemi krijuar nj\u00eb burr\u00eb t\u00eb vet\u00ebm dhe nj\u00eb grua t\u00eb vetme dhe nga ju b\u00ebm\u00eb popuj, fise, q\u00eb t\u00eb njihen nj\u00ebri me tjetrin. M\u00eb i nderuari midis jush karshi Per\u00ebndis\u00eb \u00ebsht\u00eb ai q\u00eb \u00ebsht\u00eb m\u00eb i virtytsh\u00ebm\u201d8. Referime q\u00eb mb\u00ebshtesin sigurin\u00eb p\u00ebr nj\u00eb prejardhje t\u00eb p\u00ebrbashk\u00ebt t\u00eb njer\u00ebzimit gjejm\u00eb edhe n\u00eb fet\u00eb q\u00eb l\u00ebvizin n\u00eb nj\u00eb vij\u00eb jo teiste. Pra, \u00e7do person njer\u00ebzor, pavar\u00ebsisht rac\u00ebs, gjinis\u00eb, ngjyr\u00ebs, gjuh\u00ebs, arsimimit, \u00ebsht\u00eb i pajisur me dinjitetin e origjin\u00ebs hyjnore, n\u00ebp\u00ebrmjet marr\u00ebdh\u00ebnies s\u00eb tij, t\u00eb nd\u00ebrgjegjshme ose t\u00eb pand\u00ebrgjegjshme, me Per\u00ebndin\u00eb.<\/p>\n

\u00a0 \u00a0 \u00a0b)<\/strong> Parim themeltar n\u00eb t\u00eb gjitha fet\u00eb e zhvilluara \u00ebsht\u00eb Rregulli i Art\u00eb. N\u00eb librin klasik induist Mahabarata9 lexojm\u00eb: \u201cKjo \u00ebsht\u00eb\u00a0p\u00ebrmbledhja e detyrimit: Mos b\u00ebj kurr\u00eb n\u00eb t\u00eb tjer\u00ebt di\u00e7ka q\u00eb do t\u00eb t\u00eb shkaktonte dhimbje, n\u00ebse do t\u00eb ishte b\u00ebr\u00eb tek ty\u201d. Kur u pyet Konfuci: \u201cA ka nj\u00eb fjal\u00eb q\u00eb mund t\u00eb p\u00ebrdoret si nj\u00eb rregull praktik gjat\u00eb gjith\u00eb jet\u00ebs?\u201d, ai u p\u00ebrgjigj: \u201cA nuk \u00ebsht\u00eb kjo fjal\u00eb reciprocitet? Pra mos b\u00ebj nd\u00ebr t\u00eb tjer\u00ebt at\u00eb q\u00eb nuk do t\u00eb d\u00ebshiroje t\u00eb ta b\u00ebnin ty\u201d10. Nga literatura e shenjt\u00eb budiste, po kufizohem n\u00eb fraz\u00ebn e Tripitak\u00ebs11: \u201cNj\u00eb gjendje, q\u00eb nuk \u00ebsht\u00eb e k\u00ebnaqshme p\u00ebr mua, do t\u00eb duhet t\u00eb jet\u00eb e nj\u00ebjta edhe p\u00ebr tjetrin; dhe nj\u00eb gjendje, e cila nuk \u00ebsht\u00eb e k\u00ebnaqshme, e g\u00ebzueshme p\u00ebr mua, si do t\u00eb mundja t\u2019ia imponoja tjetrit?!\u201d.<\/p>\n

\u00a0 \u00a0 N\u00eb mendimin judaik, p\u00ebrs\u00ebritet parimi: \u201cAt\u00eb q\u00eb e urren, mos e b\u00ebj kurr\u00eb12\u201d ose me fjal\u00ebt e rabinit Hilel (shek. I para Krishtit shek. I pas Krishtit): \u201cmos i b\u00ebj t\u00eb tjer\u00ebve, at\u00eb q\u00eb nuk do q\u00eb t\u00eb t\u00eb b\u00ebhet ty\u201d13. N\u00eb predikimin e Tij Jisu Krishti formulon me fuqi rregull\u00ebn n\u00eb m\u00ebnyr\u00eb pozitive: \u201cSikund\u00ebr doni t\u2019ju b\u00ebjn\u00eb juve njer\u00ebzit, edhe ju u b\u00ebni k\u00ebshtu atyre\u201d14. Bota islamike e ka p\u00ebrvet\u00ebsuar k\u00ebt\u00eb ide, (duke e p\u00ebrkufizuar shpesh n\u00eb iden\u00eb e um\u00ebs, komunitetit mysliman). N\u00eb th\u00ebniet q\u00eb m\u00eb von\u00eb iu atribuuan Muhametit hasim edhe th\u00ebnien e m\u00ebposhtme: \u201cAskush nga ju nuk \u00ebsht\u00eb besimtar, n\u00ebse nuk d\u00ebshiron p\u00ebr v\u00ebllain e tij at\u00eb q\u00eb d\u00ebshiron p\u00ebr veten e tij\u201d15.<\/p>\n

\u00a0 \u00a0 Por, p\u00ebr t\u00eb mos krijuar p\u00ebrfytyrime fragmentare t\u00eb idealizuara, duhet t\u00eb themi se n\u00eb tekste t\u00eb ndryshme t\u00eb shenjta t\u00eb feve, ekzistojn\u00eb edhe fraza q\u00eb t\u00eb \u00e7ojn\u00eb n\u00eb drejtime t\u00eb ndryshme.<\/p>\n

\u00a0 \u00a0 \u00a0c)<\/strong> Respekti ndaj jet\u00ebs. T\u00eb gjitha fet\u00eb e ndalojn\u00eb vrasjen. Shkollat fetare indiane sugjerojn\u00eb respekt ndaj \u00e7do forme t\u00eb jet\u00ebs dhe shmangien e vrasjes s\u00eb kafsh\u00ebve. N\u00eb urdh\u00ebresat q\u00eb kan\u00eb t\u00eb b\u00ebjn\u00eb me vrasjen mund t\u00eb themi se mungon pozicionimi ndaj formave t\u00eb ndryshme t\u00eb tortur\u00ebs; gjithashtu, ato p\u00ebr terrorizmin dhe dhun\u00ebn n\u00eb familje, n\u00eb marr\u00ebdh\u00ebniet profesionale dhe nd\u00ebrkomb\u00ebtare.<\/p>\n

\u00a0 \u00a0 Megjithat\u00eb, \u00e7\u00ebshtja e luft\u00ebs mbrojt\u00ebse ose m\u00ebsym\u00ebse ngelet e nd\u00ebrlikuar dhe formulohen teza q\u00eb jan\u00eb diametralisht t\u00eb kund\u00ebrta.<\/p>\n

\u00a0 \u00a0 d)<\/strong> Drejt\u00ebsia dhe ndershm\u00ebria njihen si virtyte themeltare n\u00eb shum\u00eb fe (p.sh. n\u00eb konfucianiz\u00ebm drejt\u00ebsia \u00ebsht\u00eb nj\u00eb nga kat\u00ebr gj\u00ebrat m\u00eb t\u00eb r\u00ebnd\u00ebsishme; Menci e ngriti n\u00eb nivelin m\u00eb t\u00eb lart\u00eb t\u00eb vlerave morale). Edhe n\u00eb tri fet\u00eb monoteiste, drejt\u00ebsia konsiderohet si nj\u00eb karakteristik\u00eb baz\u00eb e njer\u00ebzve t\u00eb Per\u00ebndis\u00eb. N\u00eb konceptin e saj, bashkekziston koncepti i ndershm\u00ebris\u00eb, i nderimit t\u00eb Per\u00ebndis\u00eb, madje edhe i shenjt\u00ebris\u00eb. Kjo sepse drejt\u00ebsia e sjell njeriun m\u00eb af\u00ebr me Per\u00ebndin\u00eb16. Ky parim, gjithmon\u00eb duket m\u00eb i qart\u00eb n\u00eb urdh\u00ebrimet: mos vidh, mos shfryt\u00ebzo, mos b\u00ebj korrupsion, mos e mb\u00ebshtet shthurjen, mos mashtro17.<\/p>\n

\u00a0 \u00a0 Me ndershm\u00ebrin\u00eb bashk\u00eb ec\u00ebn dhe dashuria p\u00ebr t\u00eb v\u00ebrtet\u00ebn. \u201cMos g\u00ebnje\u201d, na k\u00ebshillojn\u00eb fet\u00eb e m\u00ebdha ose kjo duket n\u00eb formulimin e njohur: \u201cfol dhe vepro me \u00e7ilt\u00ebrsi\u201d. Ky \u00ebsht\u00eb nj\u00eb parim, ku t\u00eb pakt\u00eb jan\u00eb njer\u00ebzit q\u00eb e ruajn\u00eb me sakt\u00ebsi, pavar\u00ebsisht fes\u00eb n\u00eb t\u00eb cil\u00ebn b\u00ebjn\u00eb pjes\u00eb.<\/p>\n

\u00a0 \u00a0 e)<\/strong> N\u00eb t\u00eb gjitha fet\u00eb ekzistojn\u00eb urdh\u00ebrime ose udh\u00ebzime t\u00eb thjeshta p\u00ebr sjelljen mes dy gjinive, t\u00eb cilat p\u00ebrcaktojn\u00eb respektin n\u00eb marr\u00ebdh\u00ebniet seksuale. Por k\u00ebtu variacionet jan\u00eb shum\u00eb m\u00eb tep\u00ebr. Megjithat\u00eb, mbetet themeltar urdh\u00ebrimi \u201cmos kurv\u00ebro\u201d, mos devijo n\u00eb imoralitet seksual. N\u00eb p\u00ebrgjith\u00ebsi, p\u00ebrfaq\u00ebsuesit e traditave fetare t\u00eb ndryshme bien dakord se askush nuk ka t\u00eb drejt\u00eb t\u00eb n\u00ebnvler\u00ebsoj\u00eb t\u00eb tjer\u00ebt n\u00eb marr\u00ebdh\u00ebniet seksuale, t\u2019i shpjer\u00eb ose t\u2019i mbaj\u00eb n\u00eb vart\u00ebsi seksuale. Shfryt\u00ebzimi i grave t\u00eb reja dhe f\u00ebmij\u00ebve, dukuri q\u00eb vihet re n\u00eb dit\u00ebt tona, d\u00ebnohet unanimisht.<\/p>\n

\u00a0 \u00a0 \u00a0f)<\/strong> Pjesa m\u00eb e madhe e feve i referohet paqes, si nj\u00eb urim, si detyrim, si q\u00ebllim. Si nj\u00eb p\u00ebrpjekje frenimi t\u00eb agresivitetit t\u00eb njeriut, si m\u00ebnyr\u00eb p\u00ebr bashkekzistenc\u00ebn e nj\u00eb shoq\u00ebrie n\u00eb baz\u00eb t\u00eb disa rregullave t\u00eb caktuara sjelljeje dhe si nj\u00eb paqe e brendshme me an\u00eb t\u00eb fashitjes s\u00eb pasioneve, t\u00eb frik\u00ebs, s\u00eb ankthit. M\u00eb konkretisht, n\u00eb Budiz\u00ebm, synimi primar i njeriut, e mira sublime, nirvana, p\u00ebrkthehet edhe si paqe.<\/p>\n

\u00a0 \u00a0 N\u00eb fet\u00eb monoteiste, paqja konsiderohet nga nj\u00ebra an\u00eb dhurat\u00eb e Per\u00ebndis\u00eb dhe fryt i besimit tek Ai, e nga ana tjet\u00ebr ka p\u00ebrmasa shoq\u00ebrore dhe historike. P\u00ebr mbizot\u00eb rimin e saj k\u00ebrkohen edhe p\u00ebrpjekjet e njeriut. Synimi duhet t\u00eb jet\u00eb nj\u00eb paqe shum\u00ebdimensionale: me Per\u00ebndin\u00eb, me veten ton\u00eb, me t\u00eb tjer\u00ebt, me mbar\u00eb krijes\u00ebn.<\/p>\n

\u00a0 \u00a0 g)<\/strong> N\u00eb problemin e varf\u00ebris\u00eb ekziston nj\u00eb divergjenc\u00eb m\u00eb e madhe p\u00ebr sa i takon shpjegimit dhe zgjidhjes. Personalitete fetare nism\u00ebtare kan\u00eb k\u00ebshilluar dhembshurin\u00eb dhe mir\u00ebsin\u00eb (Konfuci, Lao Ce, Zoroastri, Buda). E t\u00eb gjitha fet\u00eb, pak a shum\u00eb k\u00ebrkojn\u00eb t\u00eb leht\u00ebsojn\u00eb varf\u00ebrin\u00eb, duke theksuar dhembshurin\u00eb.<\/p>\n

\u00a0 \u00a0 Sisteme fetare q\u00eb nis\u00ebn nga gadishulli indian p\u00ebrvet\u00ebsuan pik\u00ebpamjen se kushtet e jet\u00ebs jan\u00eb akumulimi i karm\u00ebs, i veprave t\u00eb mira ose t\u00eb k\u00ebqija t\u00eb formave m\u00eb t\u00eb hershme t\u00eb jet\u00ebs, t\u00eb rimish\u00ebrimeve (samsara). Dalja nga kjo gjendje \u00ebsht\u00eb e mundur n\u00eb nj\u00eb faz\u00eb t\u00eb m\u00ebvonshme. Mir\u00ebsia n\u00eb gj\u00ebrat e domosdoshme lavd\u00ebrohet dhe siguron nj\u00eb \u201ckarm\u00eb\u201d pozitive. Budizmi, duke p\u00ebrdorur parimet mbi \u201ckarm\u00ebn\u201d dhe \u201csamsar\u00ebn\u201d,\u00a0propozoi si zgjidhje esenciale t\u00eb njeriut t\u00eb p\u00ebrsosur, murgun budist, varf\u00ebrin\u00eb absolute. N\u00eb t\u00eb nj\u00ebjt\u00ebn koh\u00eb, u p\u00ebrkujdes p\u00ebr mbajtjen e murgjve, duke nxjerr\u00eb si virtyt baz\u00eb t\u00eb laik\u00ebve dhembshurin\u00eb (meta), ndaj atyre q\u00eb ndodhen n\u00eb nevoja t\u00eb m\u00ebdha ose n\u00eb ndonj\u00eb nevoj\u00eb tjet\u00ebr, duke d\u00ebnuar n\u00eb t\u00eb nj\u00ebjt\u00ebn koh\u00eb lakmin\u00eb dhe luksin.<\/p>\n

\u00a0 \u00a0 Mendimi izraelit n\u00ebnvizoi nevoj\u00ebn e dh\u00ebnies s\u00eb l\u00ebmosh\u00ebs, duke e lidhur shpesh me \u00e7\u00ebshtjen e drejt\u00ebsis\u00eb. N\u00eb judaizmin e m\u00ebvonsh\u00ebm, varf\u00ebria u konsiderua si fatkeq\u00ebsia m\u00eb e madhe dhe parimi baz\u00eb i dh\u00ebnies l\u00ebmosh\u00eb u shnd\u00ebrrua n\u00eb huazim filantropik. Edhe n\u00eb Islam, drejt\u00ebsia dhe l\u00ebmosha z\u00ebn\u00eb nj\u00eb pozit\u00eb qendrore. Nj\u00eb nga pes\u00eb detyrat baz\u00eb t\u00eb myslimanit \u00ebsht\u00eb \u201czakati\u201d (l\u00ebmosha)18. Megjithat\u00eb mbrojt\u00ebsi kryesor i t\u00eb varf\u00ebrve ka qen\u00eb Jisu Krishti me jet\u00ebn dhe doktrin\u00ebn e Tij. Theksoi dinjitetin e t\u00eb varfrit, vler\u00ebn e tij n\u00eb syt\u00eb e Per\u00ebndis\u00eb, qortoi r\u00ebnd\u00eb zem\u00ebrngurt\u00ebsin\u00eb e t\u00eb pasurve, himnoi drejt\u00ebsin\u00eb, zbuloi dashurin\u00eb dhe k\u00ebmb\u00ebnguli n\u00eb t\u00eb.<\/p>\n

\u00a0 \u00a0 h)<\/strong> Dashuria konsiderohet si kulmi i kontributit n\u00eb shkall\u00ebn e vlerave. Krishterimi n\u00eb m\u00ebnyr\u00eb unike, theksoi dimensionet mbar\u00ebnjer\u00ebzore t\u00eb dashuris\u00eb. Qart\u00ebsoi me nj\u00eb drit\u00eb m\u00eb t\u00eb fort\u00eb konceptin dhe r\u00ebnd\u00ebsin\u00eb e saj poliedrike. E shtriu p\u00ebrtej \u00e7do lloj kufiri, racor, fetar, social (Fjalimi mbi mal, sh\u00ebmb\u00eblltyra e samaritanit t\u00eb mir\u00eb, Himni i Dashuris\u00eb n\u00eb Letr\u00ebn e par\u00eb drejtuar Korinthian\u00ebve). E b\u00ebri nj\u00eb fuqi universale, q\u00eb p\u00ebrqafon dhe transformon gjith\u00e7ka. E identifikoi me realitetin e ep\u00ebrm, me Per\u00ebndin\u00eb. \u201cPer\u00ebndia \u00ebsht\u00eb dashuri dhe ai q\u00eb rri n\u00eb dashuri, rri n\u00eb Per\u00ebndin\u00eb dhe Per\u00ebndia n\u00eb at\u00eb\u201d19, frym\u00ebzoi n\u00eb m\u00ebnyr\u00eb unikale p\u00ebrjetimin dhe ushtrimin e saj20.<\/p>\n

\u00a0 \u00a0 N\u00eb dit\u00ebt tona vihet re prirja q\u00eb\u00a0edhe vlera t\u00eb tjera themeltare t\u00eb cilat jan\u00eb mb\u00ebshtetur koh\u00eb pas kohe edhe nga fe t\u00eb tjera, t\u00eb shpjegohen n\u00eb drit\u00ebn e dashuris\u00eb (p. sh. \u201cmeta\u201d budiste). Fakti q\u00eb shum\u00eb vet\u00eb, duke ndjekur monopate t\u00eb tjera fetare, t\u00eb v\u00ebshtira p\u00ebr t\u2019u p\u00ebrshkuar, arrijn\u00eb t\u00eb pranojn\u00eb si kulm vler\u00ebn e dashuris\u00eb, kjo \u00ebsht\u00eb mbi t\u00eb gjitha inkurajuese.<\/p>\n

\u00a0 \u00a0 3<\/strong>. P<\/strong>avar\u00ebsisht nga iniciativat nd\u00ebrfetare, vlerat mbar\u00ebnjer\u00ebzore morale kan\u00eb nxitur Deklaratat e OKB-s\u00eb mbi t\u00eb Drejtat e Njeriut. Sigurisht q\u00eb k\u00ebto kan\u00eb pasur shum\u00eb ndikime nga ide fetare. Me gjith\u00eb kund\u00ebrshtimet q\u00eb jan\u00eb formuluar koh\u00eb pas kohe p\u00ebr paragraf\u00eb t\u00eb ve\u00e7ant\u00eb t\u00eb Deklaratave n\u00eb fjal\u00eb, kryesisht nga p\u00ebrfaq\u00ebsues t\u00eb feve aziatike, por edhe t\u00eb disa kishave t\u00eb ve\u00e7anta t\u00eb krishtera, k\u00ebto tekste kan\u00eb arritur t\u00eb ken\u00eb gjithmon\u00eb e m\u00eb shum\u00eb konsensusin e pasuesve t\u00eb feve t\u00eb ndryshme.<\/p>\n

\u00a0 \u00a0 Gjithashtu, k\u00ebto kontribuojn\u00eb n\u00eb krijimin e nj\u00eb terminologjie morale, duke pasur si karakteristika mbizot\u00ebruese, dinjitetin njer\u00ebzor, lirin\u00eb, toleranc\u00ebn fetare dhe paqen.<\/p>\n

\u00a0 \u00a0Si rregull, p\u00ebrfaq\u00ebsuesit e feve t\u00eb ndryshme bien n\u00eb nj\u00eb mendje p\u00ebr nenin e par\u00eb t\u00eb \u201cDeklarat\u00ebs Universale t\u00eb t\u00eb Drejtave t\u00eb Njeriut\u201d (Universal Declaration of Human Rights) t\u00eb Organizat\u00ebs s\u00eb Kombeve t\u00eb Bashkuara (q\u00eb u pranua m\u00eb 10 dhjetor 1948) se \u201ct\u00eb gjith\u00eb njer\u00ebzit lindin t\u00eb lir\u00eb dhe t\u00eb barabart\u00eb n\u00eb dinjitet dhe n\u00eb t\u00eb drejta. Jan\u00eb t\u00eb pajisur me logjik\u00eb dhe nd\u00ebrgjegje dhe duhet t\u00eb sillen me nj\u00ebri-tjetrin n\u00eb frym\u00ebn e v\u00ebllaz\u00ebris\u00eb\u201d21.<\/p>\n

\u00a0 \u00a0 N\u00eb dhjetor t\u00eb vitit 1989, Unesco, organizoi n\u00eb Bangkok Konferenc\u00ebn me tem\u00eb: Poziocioni i vlerave njer\u00ebzore n\u00eb traditat fetare dhe kulturore t\u00eb bot\u00ebs. U shtjelluan pik\u00ebpamjet e rrymave t\u00eb m\u00ebdha t\u00eb mendimit fetar (t\u00eb Induizmit, t\u00eb Budizmit, t\u00eb Judaizmit, t\u00eb Orthodhoksis\u00eb, t\u00eb Romano-katolicizmit, t\u00eb Protestantizmit, Shintoizmit dhe Islamit) dhe u diskutua plani i deklarat\u00ebs q\u00eb donte t\u00eb inicionte OKB-ja p\u00ebr kufizimin e \u00e7do\u00a0forme urrejtjeje fetare, t\u00eb \u00e7do lloj shtypjeje dhe diskriminimi q\u00eb bazohen n\u00eb besimin fetar22.<\/p>\n

\u00a0 \u00a0 Nj\u00eb konferenc\u00eb tjet\u00ebr, \u201cKonferenca Mbar\u00ebbot\u00ebrore p\u00ebr t\u00eb Drejtat e Njeriut\u201d23, u realizua n\u00eb vitin 1993, n\u00eb Vjen\u00eb. M\u00eb kujtohet se nga mbledhja e par\u00eb, n\u00eb t\u00eb cil\u00ebn mora pjes\u00eb si referues, dol\u00ebm n\u00eb mjaft p\u00ebrfundime t\u00eb p\u00ebrbashk\u00ebta: S\u00eb pari, se problemi i t\u00eb drejtave t\u00eb njeriut p\u00ebrb\u00ebn nj\u00eb \u00e7\u00ebshtje tep\u00ebr t\u00eb r\u00ebnd\u00ebsishme p\u00ebr t\u00eb gjitha fet\u00eb e bot\u00ebs, pavar\u00ebsisht se \u00e7far\u00eb kuptimi dhe shpjegimi u vishet k\u00ebtyre. S\u00eb dyti, se pranimi i shenjt\u00ebris\u00eb s\u00eb qenies njer\u00ebzore dhe respekti i dinjitetit t\u00eb saj ndihmojn\u00eb n\u00eb bashk\u00ebpunimin e komuniteteve fetare me organizatat nd\u00ebrkomb\u00ebtare q\u00eb merren me \u00e7\u00ebshtjen e t\u00eb drejtave t\u00eb njeriut. Dhe, s\u00eb treti, se Deklarata Universale dhe t\u00eb gjitha p\u00ebrpjekjet e p\u00ebraf\u00ebrta me at\u00eb t\u00eb Kombeve t\u00eb Bashkuara p\u00ebrb\u00ebjn\u00eb nj\u00eb zhvillim t\u00eb r\u00ebnd\u00ebsish\u00ebm n\u00eb njohjen e vler\u00ebs dhe t\u00eb dinjitetit t\u00eb njeriut.<\/p>\n

\u00a0 \u00a0 P\u00ebrfaq\u00ebsuesit e komuniteteve t\u00eb ndryshme fetare ngul\u00ebn k\u00ebmb\u00eb se \u00e7do njeri p\u00ebrb\u00ebn di\u00e7ka t\u00eb pap\u00ebrs\u00ebritshme; se referimi n\u00eb t\u00eb drejtat e njeriut lidhet edhe me p\u00ebrgjegj\u00ebsin\u00eb e njohjes s\u00eb t\u00eb drejtave dhe t\u00eb lirive t\u00eb t\u00eb tjer\u00ebve. Se shum\u00eb nga ato q\u00eb jan\u00eb sanksionuar si t\u00eb drejta i shp\u00ebtojn\u00eb v\u00ebmendjes s\u00eb autoriteteve dhe rregullave t\u00eb feve t\u00eb ndryshme24. Gjithashtu se qenia njer\u00ebzore, p\u00ebrtej t\u00eb drejtave individuale dhe sociale, percepton nj\u00eb tjet\u00ebr\u00a0dimension t\u00eb realitetit q\u00eb mund t\u00eb quhej transhendental, i shenjt\u00eb, hyjnor dhe interesohet p\u00ebr at\u00eb.<\/p>\n

\u00a0 \u00a0 Por, paralelisht me k\u00ebto pozicionime t\u00eb p\u00ebrbashk\u00ebta, duhet theksuar se ekzistojn\u00eb shum\u00eb p\u00ebrfaq\u00ebsues t\u00eb feve jo teiste, q\u00eb mb\u00ebshtesin mendimin se parakushtet mbi t\u00eb cilat u mb\u00ebshtet Deklarata Universale e vitit 1948, jan\u00eb t\u00eb huaja me traditat e tyre dhe madje t\u00eb papranueshme p\u00ebr ato. Shum\u00eb specialist\u00eb nga fe t\u00eb ndryshme, n\u00ebnvizojn\u00eb se nga nj\u00ebra an\u00eb problemi i t\u00eb drejtave t\u00eb njeriut nuk zgjidhet me shpalljen e disa deklaratave dhe, nga ana tjet\u00ebr, se \u00e7do feje i ofrohet me an\u00eb t\u00eb k\u00ebtyre teksteve nj\u00eb mund\u00ebsi hulumtimi dhe, n\u00eb t\u00eb nj\u00ebjt\u00ebn koh\u00eb, bashk\u00ebpunimi me pjes\u00ebn tjet\u00ebr t\u00eb bot\u00ebs, p\u00ebr t\u00eb zvog\u00ebluar tensionet nga t\u00eb cilat vuan sot mbar\u00eb njer\u00ebzimi25.<\/p>\n

\u00a0 \u00a0 4<\/strong>. N\u00eb fund, vlen t\u00eb theksohet se kontributi i feve nuk kufizohet n\u00eb element\u00ebt e p\u00ebrbashk\u00ebt dhe n\u00eb vlera po t\u00eb nj\u00ebjta, q\u00eb pak a shum\u00eb mb\u00ebshtesin, por edhe n\u00eb disa ve\u00e7ori bazike q\u00eb paraqesin, n\u00eb pikat e ve\u00e7anta q\u00eb ato theksojn\u00eb. P\u00ebr m\u00eb tep\u00ebr, gjat\u00eb k\u00ebrkimit t\u00eb vlerave mbar\u00ebnjer\u00ebzore, fet\u00eb n\u00ebnvizojn\u00eb thell\u00ebsin\u00eb ekzistenciale q\u00eb ka sjellja morale e njeriut.<\/p>\n

\u00a0 \u00a0 Ato k\u00ebmb\u00ebngulin se zgjidhja e problemit t\u00eb s\u00eb keqes nuk kufizohet n\u00eb p\u00ebrmir\u00ebsimin e nj\u00eb ane t\u00eb dukshme sociale, por problemi duhet par\u00eb n\u00eb an\u00ebn e tij m\u00eb t\u00eb thell\u00eb, q\u00eb \u00ebsht\u00eb egoizmi i jasht\u00ebzakonsh\u00ebm i njeriut dhe n\u00eb t\u00eb nj\u00ebjt\u00ebn koh\u00eb ofrojn\u00eb edhe frym\u00ebzimin e fuqin\u00eb p\u00ebr kap\u00ebrcimin e tij.<\/p>\n

\u00a0 \u00a0 Por, n\u00eb rrug\u00ebt pa krye ku na \u00e7on qytet\u00ebrimi teknik duke kultivuar vet\u00ebp\u00eblqimin, kryelart\u00ebsin\u00eb dhe pangop\u00ebsin\u00eb, fet\u00eb na ritheksojn\u00eb se mjeti p\u00ebr t\u00eb arritur ekuilibrin shpirt\u00ebror t\u00eb njeriut nuk \u00ebsht\u00eb n\u00ebnshtrimi i natyr\u00ebs n\u00eb d\u00ebshirat e individit, por \u00ebsht\u00eb n\u00ebnshtrimi i d\u00ebshir\u00ebs individuale, vet\u00ebmohimi, asketizmi, pastrimi i egos, k\u00ebrkimi dhe p\u00ebrjetimi i s\u00eb Shenjt\u00ebs.<\/p>\n

* * * *<\/strong><\/p>\n

\u00a0 \u00a0 D<\/strong>uke e mbyllur k\u00ebt\u00eb referat, d\u00ebshiroj t\u00eb theksoj at\u00eb q\u00eb vura n\u00eb dukje edhe n\u00eb fillim: Se p\u00ebrve\u00e7 vlerave q\u00eb i referohen etik\u00ebs, kontributi i p\u00ebrbashk\u00ebt i feve \u00ebsht\u00eb i r\u00ebnd\u00ebsish\u00ebm edhe p\u00ebr ato vlera t\u00eb p\u00ebrbashk\u00ebta q\u00eb lidhen me t\u00eb v\u00ebrtet\u00ebn, q\u00eb i jep kuptim jet\u00ebs dhe s\u00eb bukur\u00ebs, q\u00eb i fal asaj shk\u00eblqim dhe hir. \u00c7do fe ka kontribuar me m\u00ebnyr\u00ebn e saj n\u00eb k\u00ebrkimin e s\u00eb v\u00ebrtet\u00ebs dhe evidentimin e an\u00ebve t\u00eb ndryshme t\u00eb vler\u00ebs s\u00eb t\u00eb bukur\u00ebs.<\/p>\n

\u00a0 \u00a0 K<\/strong>omunikimi paq\u00ebsor, dialogu nd\u00ebrfetar dhe kryesisht \u201cdialogu i jet\u00ebs\u201d midis njer\u00ebzve me bindje fetare t\u00eb ndryshme mund t\u00eb ndihmojn\u00eb n\u00eb transplantimin e ideve dhe parimeve t\u00eb reja nga nj\u00ebri qytet\u00ebrim n\u00eb tjetrin, si dhe n\u00eb zhvllimin e farave q\u00eb flen\u00eb n\u00eb truallin e tyre. Nuk duhet t\u00eb lihet m\u00ebnjan\u00eb fakti se fet\u00eb, meq\u00eb p\u00ebrjetohen nga njer\u00ebzit e gjall\u00eb, jan\u00eb bashk\u00ebsi t\u00eb gjalla organike, q\u00eb zhvillohen dhe evoluojn\u00eb. Do t\u00eb thosha se ato kan\u00eb dinamik\u00ebn e tyre.<\/p>\n

\u00a0 \u00a0 Fet\u00eb pranojn\u00eb ndikime dhe p\u00ebrthithin ide t\u00eb reja t\u00eb cilat arrijn\u00eb n\u00eb ambientin e tyre. Ato p\u00ebrshtaten me m\u00ebnyr\u00ebn e tyre n\u00eb sfidat e reja p\u00ebr t\u00eb kontribuar n\u00eb rrug\u00ebtimin e m\u00ebtejsh\u00ebm t\u00eb p\u00ebrbashk\u00ebt t\u00eb njer\u00ebzimit.<\/p>\n

BIBLIOGRAFIA P\u00cbRMBLEDH\u00cbSE<\/strong><\/p>\n

– Toward a Global Ethic: An initial declaration, Council for a Parliament of the World\u2019s Religions, Chicago 1993.<\/p>\n

– World Religions- Universal Peace- Global Ethic, Global Ethic Foundation, T\u00fcbingen 2000.<\/p>\n

– K\u00fcng H., A Global Ethic For Global Politics and Economics, bot. SCM Press London-New York 1998.<\/p>\n

– Tracing the Way: Spiritual Dimensions of the World Religions, bot. Continuum, U.K.- USA 2001.<\/p>\n

– K\u00fcng H., Schmidt H., A Global Ethic and Global Responsabilities: Two declarations, London 1998.<\/p>\n

– K\u00fcng H. dhe Kuschel K.-J., A Global Ethic. The Declaration of the Parliament of the World\u2019s Religions (me komente nga botuesit), bot. Continuum, New York-London 2004.<\/p>\n

– MacIntyre, Al., After Virtue: A Study in Moral Theory, bot. University of the Notre Dame Press, Notre Dame-Indiana 11981.<\/p>\n

– Morgan P., Lawton C., Ethical Issues in Six Religions Traditions, bot. Edinburgh University Press, Edinburgh 1997, 1999.<\/p>\n

– Raz J., The practice of Value, (me komente nga C. M. Korsgaard, R. Pippin, B.Williams), bot. J. Wallace, Clarendon Press, Oxford 2003.<\/p>\n

– Smith W. – C., Towards a World Theology, bot. Westminster Press, Philadelphia 1981.<\/p>\n

– Twiss S. B., Grelle Br., Exploration in Global Ethics. Comparative Religious Ethics and International Interreligious Dialogue, bot. Westview Press, Colorado-USA-Oxford-UK 2000.<\/p>\n

————————————————<\/p>\n

1.<\/strong>Fet\u00eb m\u00eb t\u00eb r\u00ebnd\u00ebishme sa u takon pasuesve t\u00eb tyre jan\u00eb Krishterimi (rret 33,1%) dhe Islami (rreth 20%). Pason Induizmi (rreth 13%), Budizmi (6%) dhe Konfucianizmi laik (rreth 4%). Fe relativisht t\u00eb reja jan\u00eb fet\u00eb e vjetra fisnore t\u00eb Afrik\u00ebs (reth 2% secila buqet\u00eb prej tyre). N\u00eb num\u00ebr m\u00eb t\u00eb vog\u00ebl ndodhet Judazimi (0,5%), Sikhizmi, Bahaizmi, \u00c7ainizmi, Sindoizmi. Statistikat fetarologjike, p\u00ebr shum\u00eb arsye, jan\u00eb kryesisht relative dhe trajtohen vet\u00ebm si tregues t\u00eb thjesht\u00eb. N\u00eb t\u00eb nj\u00ebjt\u00ebn koh\u00eb, nj\u00eb num\u00ebr i madh banor\u00ebsh t\u00eb planetit madje dhe ata q\u00eb u takojn\u00eb shoq\u00ebrive t\u00eb zhvilluara nga ana teknologjike, nuk b\u00ebjn\u00eb pjes\u00eb n\u00eb asnj\u00eb fe (15,2% llogariten agnostik\u00ebt dhe 3,5% ata q\u00eb deklarohen ateist\u00eb). Barret, D., World Christian Encyclopedia. A Comparative Survey of Churches and Religions in the Modern World, Oxford University Press, Oxford-New York 2001.<\/p>\n

2<\/strong>.N\u00eb lidhje me p\u00ebrcaktimin dhe ndarjen e vlerave, dua t\u00eb rikujtoj n\u00eb vija t\u00eb p\u00ebrgjithshme se u formuluan shum\u00eb teori. M\u00eb e njohura mb\u00ebshtetet n\u00eb filozofin\u00eb\u00a0e Kantit dhe dallon vlerat m\u00eb logjike, estetike dhe morale. K\u00ebtyre u shtohen nga disa mendimtar\u00eb vlerat fetare (q\u00eb u referohen kuptimit t\u00eb bot\u00ebs), si dhe ato ekonomike, q\u00eb i referohen sfer\u00ebs s\u00eb t\u00eb dobishmes (\u039b\u03bf\u03cd\u03b2\u03b1\u03c1\u03b7\u03c2 \u039d.\u0399., \u039c\u03b5\u03b3\u03ac\u03bb\u03b7 \u0395\u03bb\u03bb\u03b7\u03bd\u03b9\u03ba\u03ae \u0395\u03b3\u03ba\u03c5\u03ba\u03bb\u03bf\u03c0\u03b1\u03af\u03b4\u03b5\u03b9\u03b1, \u03c4\u03bf\u03bc \u0395, \u03c3\u03b5\u03bb. 39). P\u00ebrve\u00e7 k\u00ebsaj ndarjeje, q\u00eb bazohet n\u00eb ndarjen e trefisht\u00eb t\u00eb psikologjis\u00eb, u formuluan edhe ndarje sistematike t\u00eb vlerave. Si ajo e H. M\u00fcnsterberg (Philosophie der Werte,2 1921), i cili dallon fillimisht dy kategori: vlerat jet\u00ebsore dhe ato kulturore dhe n\u00eb secil\u00ebn prej tyre dallohen kat\u00ebr lloje vlerash: logjike, estetike, morale dhe metafizike. Ndarje t\u00eb tjera jan\u00eb shtuar nga mendimtar\u00eb t\u00eb tjer\u00eb (N. Hartman, Ed. Spranger, Joh. Hessen). P\u00ebr pozicionime m\u00eb t\u00eb reja shih Taliaferro, Ch., Contemporary Philosophy of Religion, Blackwell Malden MA, Oxford 1998, 190-199, 211- 218 etj. Putman, H., The collapse of the Fact\/Value Dichotomy, Clarendon Press, Oxford 2003.<\/p>\n

3.<\/strong> Council for a Parliament of World\u2019s Religions, Toward a Global Ethic (An initial Declaration Chicago 1993. H. K\u00fcng and K.-J. Kuschel, eds., A global Ethic. The Declaration of the Parliament of World\u2019s Religions (me komente nga botuesit) Continuum, New York- London 2004.<\/p>\n

4.<\/strong> Swidler, L.,\u201cUniversal Declaration of a Global Ethic\u201d, 1996. Adresa n\u00eb Internet: http:\/astro.temple.edu\/~dialogue\/Center\/ declarel.html.<\/p>\n

5<\/strong>. Drafti i par\u00eb sanksionon tet\u00eb pika bazike: 1. Lirin\u00eb e \u00e7do personi njer\u00ebzor. 2. Dinjitetin natyror t\u00eb t\u00eb gjith\u00eb njer\u00ebzve. 3. Respektin ndaj t\u00eb gjitha qenieve, t\u00eb gjalla ose jo. 4. Nevoj\u00ebn q\u00eb individi t\u00eb kap\u00ebrcej\u00eb veten e tij dhe t\u00eb p\u00ebrqafoj\u00eb t\u00ebr\u00ebsi m\u00eb t\u00eb gjera: komunitetin, kombin, globin, gjith\u00ebsin\u00eb. 5. Nj\u00eb dashuri q\u00eb shtrihet dhe i p\u00ebrqafon t\u00eb gjitha. 6. Respekt dhe liri p\u00ebr \u00e7do fe dhe besim. 7. Dialog, i cili p\u00ebrb\u00ebn nj\u00eb kusht t\u00eb domosdosh\u00ebm p\u00ebr nj\u00eb bashkekzistenc\u00eb njer\u00ebzore\u00a0harmonike n\u00eb planet. Pasoi nj\u00eb formulim m\u00eb i ri me 10 pika, q\u00eb u koordinua me Deklarat\u00ebn Universale t\u00eb t\u00eb Drejtave t\u00eb Njeriut t\u00eb vitit 1948, t\u00eb Kombeve t\u00eb Bashkuara. N\u00eb nj\u00eb m\u00ebnyr\u00eb m\u00eb analitike dhe kritike shih King, S., \u201cA Global Ethic in the Light of Comparative Religious Ethics\u201d, tek Twiss, S. B. dhe Grelle, B., Explorations in Global Ethics, Westwiew Press, Oxford 2000, fq. 118-140.<\/p>\n

6.<\/strong> Gjeneza 1:27 shih edhe 1:26, 5:1.<\/p>\n

7.<\/strong> Veprat 17:26.<\/p>\n

8.<\/strong> Kurani, Domat, kap 49:13.<\/p>\n

9.<\/strong> XIII, 114,8.<\/p>\n

10.<\/strong> Confucius, Analects, 15,23<\/p>\n

11<\/strong>. Samyata Nikaya, V.<\/p>\n

12.<\/strong> Tovita 4:15.<\/p>\n

13.<\/strong> Rabbi Hilel, Sabbat 31a.<\/p>\n

14<\/strong>. Lluk. 6:31; Shih Matth. 7:12.<\/p>\n

15.<\/strong> 40 hadit, P\u00ebrmbledhja e Al-Nawawi, 13.<\/p>\n

16.<\/strong> Detyrimi i drejt\u00ebsis\u00eb p\u00ebrmendet n\u00eb m\u00ebnyr\u00eb k\u00ebmb\u00ebngul\u00ebse n\u00eb Shkrimin e Shenjt\u00eb. \u201cRri larg prej \u00e7do fjale t\u00eb t\u00eb pabesit… nuk do t\u00eb drejt\u00ebsosh t\u00eb padrejtin p\u00ebr shkak t\u00eb dhuratave\u201d. [Eksodi 23:6-8; shih Ligjin e Dyt\u00eb 19:15; Psalm. 57 (58):2:2], \u201cI drejt\u00eb \u00ebsht\u00eb ai q\u00eb i p\u00ebrgjigjet pozitivisht vullnetit t\u00eb Per\u00ebndis\u00eb dhe kanoneve hyjnore. I drejt\u00eb je, o Zot dhe t\u00eb drejta jan\u00eb gjykimet e tua… drejt\u00ebsia jote \u00ebsht\u00eb drejt\u00ebsi n\u00eb jet\u00eb dhe ligji yt e v\u00ebrteta\u201d, lutet Psalmisti (Psalmi 118, 137, 142). \u201cM\u00ebsoni drejt\u00ebsin\u00eb ju, o banor\u00ebt e dheut\u201d, k\u00ebmb\u00ebngul Isaia (26:9). N\u00eb Dhiat\u00ebn e Re shtrohet m\u00eb lart ideali i drejt\u00ebsis\u00eb: \u201cLum ata q\u00eb kan\u00eb uri dhe etje p\u00ebr drejt\u00ebsin\u00eb\u201d (Matth. 5:6). \u201cN\u00ebse nuk tepron drejt\u00ebsia juaj m\u00eb tep\u00ebr se ajo e skrib\u00ebrve dhe e farisenjve, nuk do t\u00eb hyni n\u00eb mbret\u00ebrin\u00eb e qiejve\u201d (Matth. 5:20; shih Efes. 4:24, Filip. 1:11, 1Tim. 6:11, Hebr. 1:9).<\/p>\n

17.<\/strong> N\u00eb Deklarat\u00ebn e Feve t\u00eb Bot\u00ebs q\u00eb u p\u00ebrmend, u shtua teza jo pa kund\u00ebshtimese askush nuk e ka t\u00eb drejt\u00ebn t\u00eb p\u00ebrdor\u00eb \u00e7do lloj pasurie t\u00eb tij\u00ebn pa treguar\u00a0interes p\u00ebr nevojat e shoq\u00ebris\u00eb dhe t\u00eb mbar\u00eb planetit. Pasuria, e madhe ose e vog\u00ebl, krijon p\u00ebrgjegj\u00ebsi dhe p\u00ebrdorimi i saj duhet t\u2019i sh\u00ebrbej\u00eb n\u00eb t\u00eb nj\u00ebjt\u00ebn koh\u00eb t\u00eb mir\u00ebs s\u00eb p\u00ebrbashk\u00ebt. Ve\u00e7an\u00ebrisht sa i takon drejt\u00ebsis\u00eb n\u00eb Islam shih Khadduri, M., The Islamic Conception of Justice, Johns Hopkins University Press, Baltimore-London 1984.<\/p>\n

18<\/strong>.\u201cZakati\u201d i caktuar \u00ebsht\u00eb 1\/40 e kursimeve t\u00eb besimtarit, q\u00eb \u00ebsht\u00eb 2,5% e tepric\u00ebs q\u00eb i mbetet pas mbulimit t\u00eb shpenzimeve t\u00eb tij dhe \u00ebsht\u00eb nj\u00eb lloj takse p\u00ebr ndihm\u00eb sociale.<\/p>\n

19<\/strong>.1 Jn. 4:16.<\/p>\n

20<\/strong>.E konsideroj tep\u00ebr t\u00eb gjetur theksimin e dashuris\u00eb n\u00eb formulimin e \u201cUniversal Declaration of a Global Ethic\u201d t\u00eb L. Swidler: \u201cNatyra e gjer\u00eb dhe p\u00ebrfshir\u00ebse e dashuris\u00eb duhet t\u00eb njihet si nj\u00eb parim aktiv n\u00eb marr\u00ebdh\u00ebniet nd\u00ebrpersonale dhe globale\u201d.<\/p>\n

21.<\/strong> N\u00eb k\u00ebt\u00eb formulim, megjith\u00ebse nuk p\u00ebrmendet qart\u00eb, ekzistojn\u00eb ndikime t\u00eb krishtera t\u00eb qarta m\u00eb drejp\u00ebrdrejt nga asambleja themeluese e KBK n\u00eb Amsterdam, q\u00eb qarkulloi n\u00eb fillimet e shtatorit 1948.<\/p>\n

22.<\/strong> Takimi u b\u00eb pas nj\u00eb vendimi t\u00eb Komisionit t\u00eb OKB- s\u00eb p\u00ebr t\u00eb drejtat e njeriut, m\u00eb 14.3.79. Si rezultat, deklarata p\u00ebrfundimtare (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

23<\/strong>. World Conference on Human Rights. Wienna Declarations and Programme of Action, adopted 25 June, 1993, shih faqet elektronike: U. N. High Commissioner for Human Rights.<\/p>\n

24<\/strong>. P\u00ebr rastin e Budizmit shih Keown, D., Buddism. A very short Introduction. Oxford University Press, Oxford 2000, fq.104-106. M\u00eb n\u00eb p\u00ebrgjith\u00ebsi, shih Swidler, L.S., eds., Religious Liberty and Human Rights in Nations and Religions, bot. Ecumenical Press, Philadelphia 1998; Stahnke, T. dhe Martin, J.P., Religion and Human Rights: Basic Documents, bot. Center for the Study of Human Rights, Columbia University 1998..<\/p>\n

25<\/strong>. P\u00ebr tezat e krishtera shih Hirsch, E., \u201cChristianisme et Droits de l\u2019homme\u201d,\u00a0Librairie des Libertes, Paris 1984. P\u00ebr pik\u00ebpamjet e Kish\u00ebs Orthodhokse shih kap. II, \u201cOrthodhoksia dhe t\u00eb drejtat e njeriut\u201d tek Jannullatos, A., Globalizmi dhe Orthodhoksia , bot. Kisha Orthodhokse Autoqefale e Shqip\u00ebris\u00eb, Tiran\u00eb, 2005.<\/p>\n","protected":false},"excerpt":{"rendered":"

Vlerat mbar\u00ebnj\u00ebr\u00ebzore t\u00eb feve. Kryepiskopi i Tiran\u00ebs, Durr\u00ebsit dhe i gjith\u00eb Shqip\u00ebris\u00eb, Prof. Dr. Anastasi Profesor Emeritus i Universitetit t\u00eb Athin\u00ebs An\u00ebtar Nderi i Akademis\u00eb s\u00eb Athin\u00ebs, K\u00ebrkim nr. 2, Tiran\u00eb, 2009. A. KUADRI DHE V\u00cbSHTIR\u00cbSIT\u00cb \u00a0 \u00a0 1. Fet\u00eb e ndryshme1, aty ku mbizot\u00ebruan, kan\u00eb ndikuar m\u00eb s\u00eb shumti n\u00eb mbar\u00eb jet\u00ebn e njeriut. Dhe \u00ebsht\u00eb e logjikshme t\u00eb lidhen, n\u00eb m\u00ebnyr\u00eb t\u00eb drejtp\u00ebrdrejt\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-4822","post","type-post","status-publish","format-standard","hentry","category-kendveshtrimi-orthodhoks","tag-kendveshtrimi-orthodhoks"],"acf":[],"yoast_head":"\nVlerat mbar\u00ebnj\u00ebr\u00ebzore t\u00eb feve - 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\/2016\/11\/04\/vlerat-mbarenjerezore-te-feve\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Vlerat mbar\u00ebnj\u00ebr\u00ebzore t\u00eb feve - Kryepiskopi Anastas - Kisha Orthodh\u03bfkse Autoqefale e Shqip\u00ebris\u00eb\" \/>\n<meta property=\"og:description\" content=\"Vlerat mbar\u00ebnj\u00ebr\u00ebzore t\u00eb feve. 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