Mbi disa probleme n\u00eb terminologjin\u00eb e teksteve filozofiko-fetare
\nNga Imzot Joan Pelushi
\nP\u00ebr arsye q\u00eb tashm\u00eb dihen, tra-
\nsh\u00ebgimia n\u00eb shqip e literatures filo-
\nzofiko-fetare nuk \u00ebsht\u00eb e pasur dhe
\nterminologjia e saj nuk \u00ebsht\u00eb e p\u00ebr-
\ncaktuar qart\u00eb. Sot, p\u00ebrkthimet dhe
\nkrijimet n\u00eb rrafshin filozofik e fe-
\ntar kan\u00eb marr\u00eb nj\u00eb far\u00eb zhvillimi.
\nPor, fatkeq\u00ebsisht, si n\u00eb shum\u00eb fu-
\nsha, edhe k\u00ebtu, tendenca p\u00ebr t\u00eb p\u00ebr-
\nkthyer ka p\u00ebrfshir\u00eb edhe shum\u00eb
\npersona q\u00eb nuk jan\u00eb kompetent\u00eb
\np\u00ebr ato q\u00eb p\u00ebrkthejn\u00eb. Si pasoj\u00eb
\nshihet nj\u00eb p\u00ebrdorim jo i sakt\u00eb i ter-
\nmave t\u00eb ndrysh\u00ebm, q\u00eb n\u00eb vend t\u00eb
\nsqarojn\u00eb dhe t\u00eb mbushin boshll\u00eb-
\nkun e madh n\u00eb fush\u00ebn e mendimit,
\nshkaktojn\u00eb nj\u00eb p\u00ebshtjellim akoma
\nm\u00eb t\u00eb madh, madje n\u00eb disa raste
\nterminologjia e p\u00ebrdorur shkon de\u00ad
\nri n\u00eb kufijt\u00eb e t\u00eb pakuptueshmes.
\nKjo nuk vjen nga mungesa e fjal\u00eb-
\nve, por nga moskultivimi p\u00ebr nj\u00eb
\nkoh\u00eb t\u00eb gjat\u00eb i mendimit dhe i lite-
\nratur\u00ebs fetare dhe filozofike. N\u00eb
\nfakt, gjuha shqipe \u00ebsht\u00eb e pasur me
\nfjal\u00eb q\u00eb japin nuanca t\u00eb ndryshme,
\npor k\u00ebrkohet nj\u00eb l\u00ebvrim dhe p\u00ebr-
\ncaktim i terminologjis\u00eb p\u00ebr k\u00ebto di-
\nsiplina, pa p\u00ebrjashtuar edhe kriji-
\nmin e neologjizmave.
\nK\u00ebshtu q\u00eb p\u00ebr t\u00eb b\u00ebr\u00eb t\u00eb mundur
\np\u00ebrkthimin e sakt\u00eb t\u00eb mendimit
\nfilozofik dhe fetar, ne na duhet t\u00eb
\nkemi terma t\u00eb p\u00ebrcaktuar qart\u00eb.
\nDhe p\u00ebr k\u00ebt\u00eb duhet filluar nga the-
\nmeli, nga termat baz\u00eb. Mendimi fe\u00ad
\ntar dhe filozofik i qytet\u00ebrimit evro-
\npian \u00ebsht\u00eb ngritur mbi sintez\u00ebn e
\nhebraizmit dhe t\u00eb helenizmit, edhe
\nkur ato paraqiteshin me hebraiz-
\nmin n\u00eb form\u00ebn e krishterizuar dhe
\nme helenizmin n\u00eb at\u00eb t\u00eb romani-
\nzuar. Mendimi filozofik i Mesjet\u00ebs
\nu ngrit mbi k\u00ebto dy mendime, duke
\nqen\u00eb nj\u00ebkoh\u00ebsisht trash\u00ebgimtar
\ndhe sintetizues i prurjes biblike
\n(judeo-kristiane) dhe asaj klasike
\n(greko-romake). Terminologjia e
\nk\u00ebtyre dy mendimeve ishte baz\u00eb
\np\u00ebr formimin e terminologjis\u00eb feta-
\nro-filozofike t\u00eb Mesjet\u00ebs, termi-
\nnologji e cila vazhdoi n\u00eb form\u00eb
\nedhe n\u00eb mendimin e m\u00ebvonsh\u00ebm
\ndhe at\u00eb bashk\u00ebkohor, ndon\u00ebse
\nshpesh jo n\u00eb p\u00ebrmbajtje. Prandaj,
\np\u00ebr t\u00eb pasur nj\u00eb p\u00ebrkthim t\u00eb sakt\u00eb
\nn\u00eb literatur\u00ebn fetaro-filozofike du\u00ad
\nhet filluar me p\u00ebrcaktimin termino-
\nlogjik t\u00eb mendimit t\u00eb vjet\u00ebr klasik
\ndhe atij biblik.
\nN\u00eb procesin e p\u00ebrgatitjes s\u00eb tek\u00ad
\nsteve doktrinal\u00eb dhe n\u00eb p\u00ebrpjekjet
\np\u00ebr t\u00eb p\u00ebrkthyer pjes\u00eb nga mendimi
\ni vjet\u00ebr biblik dhe ai klasik, kemi
\nhasur n\u00eb disa sfida, t\u00eb cilat k\u00ebrkoj-
\nn\u00eb zgjidhje p\u00ebr ta ngritur gjuh\u00ebn
\nton\u00eb t\u00eb mendimit fetaro-filozofik
\nn\u00eb standardin e gjuh\u00ebve t\u00eb tjera t\u00eb
\nkultivuara. Meqen\u00ebse kjo \u00ebsht\u00eb nj\u00eb
\nfush\u00eb e gj\u00ebr\u00eb q\u00eb do t\u00eb k\u00ebrkonte nj\u00eb
\nhap\u00ebsir\u00eb t\u00eb madhe diskutimi, do t\u00eb
\nndalemi p\u00ebr t\u00eb shtjelluar n\u00eb detaje
\nvet\u00ebm disa prej tyre, p\u00ebr t\u00eb kuptuar
\nse sa i r\u00ebnd\u00ebsish\u00ebm \u00ebsht\u00eb p\u00ebrcak-
\ntimi i qart\u00eb i terminologjis\u00eb.
\nTerma t\u00eb r\u00ebnd\u00ebsish\u00ebm n\u00eb litera-
\ntur\u00ebn filozofike dhe fetare jan\u00eb
\nfrym\u00eb dhe shpirt, prandaj dallimi
\ndhe p\u00ebrdorimi korrekt i k\u00ebtyre fja-
\nl\u00ebve \u00ebsht\u00eb i domosdosh\u00ebm. Parimi
\nshpirt\u00ebror, i cili i kund\u00ebrvihet atij
\ntrupor, si n\u00eb rastin e mendimit grek
\n(Platonist, Neoplatonist apo Gno-
\nstik), apo q\u00eb nuk shihet vet\u00ebm n\u00eb
\nantitez\u00eb me trupin, si n\u00eb antropo-
\nlogjin\u00eb hebraike t\u00eb Dhiat\u00ebs s\u00eb Vje-
\nt\u00ebr, tregohet me p\u00ebrdorimin e dy
\ntermave: n\u00eb hebraisht ruah dhe
\nnefesh dhe n\u00eb greqisht pnevma dhe
\npsiki. P\u00ebrkthimi i zakonsh\u00ebm n\u00eb
\nLXX i termit hebraik ruah \u00ebsht\u00eb
\npnevma (264 her\u00eb n\u00eb LXX) dhe i
\nnefesh \u00ebsht\u00eb psiki. N\u00eb latinisht
\nekuivalenti i ruah-pnevma \u00ebsht\u00eb
\nspiritus dhe i nefesh-psiki \u00ebsht\u00eb
\nanima. P\u00ebrdorimi i fjal\u00ebve ruah,
\npnevma, spiritus p\u00ebrkon nga
\nkuptimi me fjal\u00ebt nefesh, psiki,
\nanima dhe shpesh k\u00ebto dy fjal\u00eb
\np\u00ebrdoren n\u00eb t\u00eb nj\u00ebjtin kuptim.
\nPor ndon\u00ebse k\u00ebto dy terma, si
\nn\u00eb tradit\u00ebn biblike hebraike, ashtu
\nedhe n\u00eb shkrimet e autor\u00ebve t\u00eb
\nlasht\u00eb klasik\u00eb, p\u00ebrfshir\u00eb k\u00ebtu edhe
\nPlatonin, p\u00ebrdoren si ekuivalent\u00eb,
\np\u00ebrs\u00ebri shikohet nj\u00eb nuanc\u00eb n\u00eb
\np\u00ebrdorimin e tyre. P\u00ebr shembull,
\nfjala frym\u00ebzim jepet gjithmon\u00eb n\u00eb
\ntradit\u00ebn hebraike me termin ruah.
\nEdhe n\u00eb autor\u00ebt e vjet\u00ebr klasik\u00eb
\ngrek\u00eb jepet gjithmon\u00eb me pnevma,
\npo ashtu si edhe n\u00eb latinisht me
\nspiritus, duke ruajtur n\u00eb k\u00ebt\u00eb m\u00eb-
\nnyr\u00eb nj\u00eb lloj nuance t\u00eb ndryshme
\nnga nefesh, psiki, anima. Ashtu si
\nhebraishtja ruah, edhe pnevma e
\nspiritus jan\u00eb p\u00ebrgjegj\u00ebse p\u00ebr t\u00eb
\nfolur\u00ebn profetike apo ekstatike, ose
\np\u00ebr t\u00eb folur\u00ebn e frym\u00ebzuar n\u00eb p\u00ebr-
\ngjith\u00ebsi.
\nPo ashtu edhe Shkrimi i Shenjt\u00eb
\nn\u00eb p\u00ebrgjith\u00ebsi i p\u00ebrdor termat ruah,
\npnevma, spiritus dhe nefesh, psiki,
\nanima pothuajse n\u00eb t\u00eb nj\u00ebjtin kup\u00ad
\ntim. \u201cTi nuk do ta l\u00ebsh (nefesh, psi\u00ad
\nki, anima) shpirtin tim n\u00eb Sheol\u201d
\nthot\u00eb Psalmisti. Dhe n\u00eb nj\u00eb vend
\ntjet\u00ebr thot\u00eb, \u201cN\u00eb duart e tua e l\u00eb
\n(ruah, pnevma, spiritus) frym\u00ebn
\ntime\u201d.1 Madje n\u00eb Librin e Sirakut
\n38:23 fjala hebraike nefesh \u00ebsht\u00eb
\np\u00ebrkthyer me pnevma. Sh\u00ebn Joani
\np\u00ebrdor fjal\u00ebn psiki kur Zoti thot\u00eb
\nse \u201cshpirti im \u00ebsht\u00eb i tronditur\u201d,2
\nnd\u00ebrsa n\u00eb nj\u00eb vend tjet\u00ebr n\u00eb t\u00eb nj\u00ebj-
\ntin kuptim p\u00ebrdor fjal\u00ebn pnevma,
\n\u201cJisui u trondit n\u00eb frym\u00eb.\u201d3 She-
\nmbuj t\u00eb till\u00eb jan\u00eb t\u00eb shumt\u00eb.
\nPor n\u00eb dy tekste t\u00eb Shkrimit t\u00eb
\nShenjt\u00eb duket sikur b\u00ebhet nj\u00eb da-
\nllim nd\u00ebrmjet pnevma dhe psiki.<\/p>\n
Mbi disa probleme n\u00eb terminologjin\u00eb e teksteve filozofiko-fetare
\nMb\u00ebshtet\u00ebs t\u00eb teoris\u00eb trikotomiste
\np\u00ebrpiqen t\u2019i shikojn\u00eb k\u00ebto pjes\u00eb si
\nmb\u00ebshtetje biblike t\u00eb teoris\u00eb s\u00eb
\ntyre.4 K\u00ebto dy tekste gjenden n\u00eb
\nletrat e Apostullit Pav\u00ebl. \u201cSepse
\nFjala e Per\u00ebndis\u00eb \u00ebsht\u00eb e gjall\u00eb dhe
\nvepruese, m\u00eb e mpreht\u00eb se \u00e7do
\nshpat\u00eb me dy tehe dhe dep\u00ebrton
\nderi n\u00eb ndarjen e shpirtit (psikis)
\ndhe t\u00eb frym\u00ebs (pnevmatos), t\u00eb
\nnyjeve dhe t\u00eb palcave.\u201d5 Po n\u00eb t\u00eb
\nnj\u00ebjt\u00ebn m\u00ebnyr\u00eb apostulli v\u00eb n\u00eb kon-
\ntrast njeriun\/rymor ose shpirt\u00ebror
\n(pnevmatikon) me njeriun natyror
\n(psikikon).6 Gjithashtu, n\u00eb disa
\nshkrime t\u00eb Et\u00ebrve t\u00eb shkret\u00ebtir\u00ebs,
\nsidomos n\u00eb shkrimet asketike, b\u00eb-
\nhet nj\u00eb dallim midis pnevma dhe
\npsikf. Sh\u00ebn Pavli i p\u00ebrdor termat
\npnevma dhe psiki, jo si dy eleme-
\nnt\u00eb t\u00eb ndrysh\u00ebm, por njeriun fry-
\nmor (pnevmatikon) si lart\u00ebsimin
\nm\u00eb t\u00eb madh t\u00eb shpirtit. P\u00ebr Shpirtin 1
\ne Shenjt\u00eb (ose Fryma e Shenjt\u00eb) |
\ngjithmon\u00eb p\u00ebrdoret ruah\/pnevma\/ i
\nspiritus: hebraisht Ruah Hako- |
\ndhesh, greqisht to Pnevma to Agi- |
\non dhe latinisht Spiritus Sanctus. |
\n1 Shih Ps. 15:10; 30:6. (Renditja e
\npsalmeve \u00ebsht\u00eb dh\u00ebn\u00eb sipas LXX).
\n2 Joani 12:27
\n3 Joani 13:21
\n4Teoria trikotomiste \u00ebsht\u00eb ajo teori q\u00eb
\ne ndan p\u00ebrb\u00ebrjen e njeriut n\u00eb tri pjes\u00eb:
\ntrupi, shpirti dhe fryma. (soma, psiki
\ndhe pnevma ose nous)
\ns Hebrejt\u00eb, 4:12.
\n6IKorinthian\u00ebt, 2:14-15 dhe 15:46-47.
\n7 Ndon\u00ebse q\u00ebllimi i k\u00ebtij shkrimi nuk
\n\u00ebsht\u00eb p\u00ebrcaktimi teologjik i k\u00ebtyre dy
\nFjala pnevma (frym\u00eb) .\u00ebsht\u00eb |
\np\u00ebrdorur p\u00ebr t\u00eb treguar shpirtin e |
\nrilindur q\u00eb jeton n\u00eb kungim me |
\nhirin e Shpirtit t\u00eb Shenjt\u00eb. Ajo tre- |
\ngon lart\u00ebsimin-e shpirtit n\u00eb gje- |
\nndjen e tij t\u00eb par\u00eb, n\u00eb gjendjen e |
\ntij natyrore, e cila ishte deformuar |
\nnga m\u00ebkati. K\u00ebshtu fryma |
\n(pnevma) \u00ebsht\u00eb vet\u00eb shpirti (psiki) |
\nn\u00eb aft\u00ebsit\u00eb e tij m\u00eb t\u00eb larta, me an\u00eb !
\nt\u00eb t\u00eb cilave ai kupton dhe p\u00ebrjeton |
\nrealitetin hyjnor. Po n\u00eb t\u00eb nj\u00ebjt\u00ebn |
\nm\u00ebnyr\u00eb \u00ebsht\u00eb p\u00ebrdorur fjala\/rym\u00eb |
\nedhe n\u00eb letr\u00ebn e Apostullit Juda. |
\nAi i quan ata q\u00eb krijojn\u00eb ndarje n\u00eb |
\nKish\u00eb si \u201cnjer\u00ebz mishor q\u00eb s\u2019kan\u00eb |
\nfrym\u00eb-pnevma\u201d*, dometh\u00ebn\u00eb nje- I
\nr\u00ebzjo t\u00eb rilindur, njer\u00ebz q\u00eb n\u00eb shpir- |
\ntin e tyre nuk vepron Shpirti i She- I
\nnjt\u00eb dhe q\u00eb jan\u00eb n\u00ebn zot\u00ebrimin e !
\npasioneve mishore. Por ndon\u00ebse I
\nnuk ka baz\u00eb p\u00ebr t\u00eb supozuar se
\napostull Pavli po shprehet si triko-
\ntomist, p\u00ebrs\u00ebri kemi p\u00ebrdorimin e
\ndy termave t\u00eb ndrysh\u00ebm dhe p\u00ebr
\nnj\u00eb sakt\u00ebsi t\u00eb transmetimit t\u00eb me-
\nndimit t\u00eb tij, do t\u00eb duhej q\u00eb n\u00eb p\u00ebr-
\nkthim t\u00eb jepet me ekuivalent\u00ebt e t\u00eb
\ndy termave.
\nPo ashtu n\u00eb mendimin e vjet\u00ebr
\ngrek haset shpesh ndarja e pjes\u00ebve
\nt\u00eb ndryshme t\u00eb shpirtit dhe p\u00ebr k\u00ebt\u00eb
\np\u00ebrdoren terma t\u00eb ndrysh\u00ebm. Duke
\nfilluar me trikotomin\u00eb platoniste,
\ne cila \u00ebsht\u00eb fillimi i ndarjeve t\u00eb m\u00eb-
\nvonshme, dhe duke vazhduar me
\np\u00ebrdorimet e Platonizmit t\u00eb Me-
\ns\u00ebm, Neoplatonizmit, Plotinit,
\nGnostik\u00ebve etj., shihet p\u00ebrdorimi i
\nt\u00eb dy termave. P\u00ebr t\u2019i p\u00ebrkthyer n\u00eb
\nshqip k\u00ebta autor\u00eb \u00ebsht\u00eb e nevoj-
\nshme t\u00eb kemi terma t\u00eb qart\u00eb korres-
\npondues, p\u00ebr t\u00eb p\u00ebrcaktuar drejt
\ndhe sakt\u00eb nuancat e holla t\u00eb k\u00ebtij
\nmendimi. Do t\u00eb ishte pothuaj e
\npamundur t\u00eb p\u00ebrktheheshin disa
\nautor\u00eb t\u00eb vjet\u00ebr, si p.sh. Filoni dhe,
\nsi rrjedhoj\u00eb edhe t\u00eb gjith\u00eb komen-
\ntar\u00ebt e rinj rreth tyre, pa nj\u00eb termi-
\nnologji t\u00eb sakt\u00eb t\u00eb fjal\u00ebve pnevma
\ndhe psiki. K\u00ebshtu q\u00eb p\u00ebrpara nesh
\nshtrohet \u00e7\u00ebshtja e p\u00ebrcaktimit n\u00eb
\nshqip t\u00eb k\u00ebtyre dy termave.
\nN\u00eb p\u00ebrkthimet n\u00eb shqip ruah\/
\npnevma \u00ebsht\u00eb dh\u00ebn\u00eb me fjal\u00ebt
\nfrym\u00eb dhe shpirt. N\u00eb Formul\u00ebn e
\nPag\u00ebzimit (1462) dhe n\u00eb Mesharin
\ne Gjon Buzukut (1555) p\u00ebrdoret
\ntermi Shpirt – Shpirti i Shenjt\u00eb. Po
\ne nj\u00ebjta fjal\u00eb p\u00ebrdoret edhe p\u00ebr
\npsiki\/anima. Edhe nga autor\u00ebt e
\ntjer\u00eb t\u00eb m\u00ebvonsh\u00ebm verior\u00eb, si Bu-
\ndi, Bogdani etj., p\u00ebrdoret Shpirt i
\nShenjt\u00eb. N\u00eb botimin e Ungjillit,
\ngeg\u00ebrisht, 1872, p\u00ebrkthim i K.
\nKristoforidhibpnevma p\u00ebrkthehet
\nme fjal\u00ebn shpirt. Po me t\u00eb nj\u00ebjt\u00ebn
\nfjal\u00eb shpirt p\u00ebrkthehet gjithashtu
\nedhe psiki. N\u00eb botimin tosk\u00ebrisht
\nm\u00eb 1879 pnevma \u00ebsht\u00eb p\u00ebrkthyer
\nfrym\u00eb. Po ashtu edhe n\u00eb botimin e
\ndy librave t\u00eb par\u00eb t\u00eb Dhiat\u00ebs s\u00eb
\nVjet\u00ebr, m\u00eb 1884, si edhe n\u00eb libra
\nt\u00eb tjer\u00eb (si Psaltiri etj.,) \u00ebsht\u00eb ruaj-
\ntur kalkulimi ruah\/pnevma me
\nfrym\u00eb dhe nefesh\/psiki me shpirt.
\nEdhe n\u00eb botimet e m\u00ebvonshme n\u00eb
\ntosk\u00ebrisht \u00ebsht\u00eb ruajtur kalkulimi
\npnevma-frym\u00eb dhe psiki-shpirt.
\nK\u00ebshtu n\u00eb geg\u00ebrisht \u00ebsht\u00eb p\u00ebrdorur
\nforma Shpirti i Shenjt\u00eb dhe n\u00eb
\ntosk\u00ebrisht Fryma e Shenjt\u00eb. N\u00eb
\np\u00ebrkthimet e librave liturgjik\u00eb n\u00eb
\nshqip, Imzot Noli p\u00ebrdor Shpirti i
\nShenjt\u00eb n\u00eb vend t\u00eb Fryma e She-
\nnjt\u00eb. Po ashtu edhe n\u00eb botimet e
\nfundit t\u00eb Kish\u00ebs Orthodhokse \u00ebsht\u00eb
\np\u00ebrdorur forma Shpirti i Shenjt\u00eb.
\nGjat\u00eb k\u00ebsaj dekade n\u00eb botimet e
\nndryshme t\u00eb Shkrimit t\u00eb Shenjt\u00eb
\njan\u00eb p\u00ebrdorur t\u00eb dyja \u00c7al\u00ebt sifrym\u00eb
\nashtu edhe shpirt. Nd\u00ebrsa psikikon
\n(I Kor. 2:14-15) \u00ebsht\u00eb p\u00ebrkthyer n\u00eb
\nm\u00ebnyra t\u00eb ndryshme: nga Kristo-
\nforidhi \u00ebsht\u00eb p\u00ebrdorur fraza si
\nshtaz\u00eb, (si edhe n\u00eb latinisht lidhja
\nanima-animal); n\u00eb botime t\u00eb m\u00eb-
\nvonshme \u00ebsht\u00eb p\u00ebrkthyer natyror,
\nfjal\u00eb q\u00eb n\u00eb kuptimin teologjik nuk
\n\u00ebsht\u00eb e qart\u00eb dhe madje mund t\u00eb
\nshkaktoj\u00eb nj\u00eb konfuzion. M\u00eb af\u00ebr
\nq\u00ebndron fjala gjall\u00ebsor.
\nFjala frym\u00eb lidhet m\u00eb mir\u00eb
\netimologjikisht me ruah\/pnevma.
\nAjo ka t\u00eb nj\u00ebjt\u00ebn rr\u00ebnj\u00eb me greqi-
\nshten pnevma dhe sanskritishten
\npran (pra+an). Frym\u00eb ka n\u00eb shqip
\nedhe kuptimet e tjera q\u00eb kan\u00eb n\u00eb
\ngjuh\u00ebt e tyre ruah, pran dhe
\npnevma. Fjala shpirt, ekuivalente
\nme ruah dhe pnevma \u00ebsht\u00eb nj\u00eb
\nhuazim nga latinishtja spiritus.
\nP\u00ebrdorimi i fjal\u00ebs shpirt apo frym\u00eb
\n\u00ebsht\u00eb i barazvlefsh\u00ebn dhe i sakt\u00eb
\nnga ana teologjike, si edhe nga ana
\ngjuh\u00ebsore. Por n\u00eb munges\u00eb t\u00eb nj\u00eb
\nfjale shqipe t\u00eb p\u00ebrpunuar teologji-
\nkisht, e cila do t\u00eb jepte kuptimin e
\nnefesh\/psiki\/anima, mund t\u00eb p\u00ebr-
\ndorej fjala shpirt. Ndon\u00ebsen\u00eb shqip
\nfrym\u00eb dhe shpirt kan\u00eb dhe p\u00ebr-
\ndoren pothuaj n\u00eb t\u00eb nj\u00ebjtin kuptim,
\np\u00ebrs\u00ebri nd\u00ebrmjet tyre ka nj\u00eb nuanc\u00eb
\nt\u00eb holl\u00eb q\u00eb ndoshta do t\u00eb na lejonte
\nt\u2019i p\u00ebrdorim n\u00eb kuptimet e m\u00ebsi-
\np\u00ebrme. Por n\u00ebse mund ta p\u00ebrdorim
\nsi em\u00ebr shpirt p\u00ebr t\u00eb dh\u00ebn\u00eb psiki, |
\nnuk do t\u00eb mund ta p\u00ebrdornim dot :
\nsi mbiem\u00ebr, sepse n\u00ebse psikikon do
\nt\u00eb p\u00ebrkthehej shpirt\u00ebror do t\u00eb
\nndryshohej rr\u00ebnj\u00ebsisht kuptimi. Si\u00e7
\ne p\u00ebrmend\u00ebm edhe m\u00eb sip\u00ebr m\u00eb
\naf\u00ebr fjal\u00ebs psiki mund t\u00eb ishte gja-
\nlles\u00eb ose gjell\u00eb q\u00eb n\u00eb shqipen mo-
\nderne \u00ebsht\u00eb p\u00ebrdorur m\u00eb tep\u00ebr n\u00eb
\nkuptimin e ushqimit, por tek auto-
\nr\u00ebt e vjet\u00ebr, si Buzuku dhe tek arb\u00eb-
\nresh\u00ebt ka edhe at\u00eb t\u00eb jet\u00ebs.
\nP\u00ebrkthimet nuk mund t\u00eb b\u00ebhen
\nn\u00eb m\u00ebnyr\u00eb mekanike dhe jo nga
\nkushdo. P\u00ebrve\u00e7 njohjes s\u00eb gjuh\u00ebs
\nk\u00ebrkohet edhe njohja e asaj q\u00eb p\u00ebr-
\nkthehet. K\u00ebtu nuk b\u00ebhet fjal\u00eb
\nvet\u00ebm p\u00ebr nj\u00eb zgjedhje ose prefe-
\nrenc\u00eb, si p\u00ebr shembull, p\u00ebrdorimi
\nolokaust apo i gjith\u00ebdjegur, por p\u00ebr
\nfjal\u00eb q\u00eb jan\u00eb shum\u00eb t\u00eb r\u00ebnd\u00ebsishme
\np\u00ebr nj\u00eb p\u00ebrkthim dhe kuptim t\u00eb
\nqart\u00eb t\u00eb diskutimit filozofik apo
\nfetar. Gjithashtu do t\u00eb ishte shum\u00eb
\ne vlefshme, edhe p\u00ebr terma t\u00eb tjer\u00eb,
\np\u00ebr t\u00eb ruajtur nj\u00eb form\u00eb q\u00eb do t\u00eb
\ntregonte t\u00ebr\u00eb nuancat e termit,
\nsepse p\u00ebrve\u00e7 kuptimit gjuh\u00ebsor
\ntermi ka edhe zhvillimin e tij
\nhistorik.
\nAdresat e faqeve n\u00eb Internet dhe ajo e E-mail-it,
\nt\u00eb Kish\u00ebs Orthodhokse Autoqefale t\u00eb Shqip\u00ebris\u00eb, jan\u00eb:
\nInternet: www. orthodoxalbania. org
\nE-mail: orthchal@ orthodoxalbania. org
\n\u00b7\u03b2\u0397\u00b7\u03cb\u0399\u0399^1\u00b7\u00b7\u00b7\u00b7\u0399\u0399\u00b7\u00b7|\u0399
\ntermave, p\u00ebrs\u00ebri ia vlen t\u00eb theksohet
\nse ndon\u00ebse tek disa Et\u00ebr t\u00eb hersh\u00ebm t\u00eb
\nKish\u00ebs mund t\u00eb gjenden formula n\u00eb
\ndukje trikotomiste, vizioni i tyre p\u00ebr
\nnjeriun \u00ebsht\u00eb dikotomist. M\u00ebsimi i tyre
\nmbi njeriun duhet par\u00eb n\u00eb t\u00ebr\u00ebsin\u00eb e
\ntij dhe jo duke shk\u00ebputur vet\u00ebm ndonj\u00eb
\nth\u00ebnie t\u00eb tyre.
\n8 Juda, 19.
\n(vijon n\u00eb numrin e ardhsh\u00ebm)<\/p>\n","protected":false},"excerpt":{"rendered":"
Material nga Korrik 2005.<\/p>\n","protected":false},"template":"","meta":{"_acf_changed":false,"inline_featured_image":false,"nentitulli":"","numri":"7 (150)","viti":"2005","muaji":"Korrik","muaji_numer":"7","dita":"","faqet":"[7, 8]","fjale_kyce":"[\"disa\", \"probleme\", \"terminologjin\u00eb\", \"teksteve\", \"filozofiko-fetare\"]","permbledhje":"Material nga Korrik 2005.","autori":"","kategoria":"Artikull","kryeredaktor":"Thoma Dhima"},"ngjallja_kategoria":[9653],"ngjallja_autori":[],"ngjallja_viti":[11311],"ngjallja_kryeredaktor":[9473],"class_list":["post-86768","ngjallja_article","type-ngjallja_article","status-publish","hentry","ngjallja_kategoria-artikull","ngjallja_viti-11311","ngjallja_kryeredaktor-thoma-dhima"],"acf":[],"yoast_head":"\n