TEMPULLI DHE QELLIMII EKZISTENCES<\/p>\n
Nga Hir\u00ebsia e Tij,
\nMitropoliti i Kor\u00e7\u00ebs JOANI<\/p>\n
Ndon\u00ebse q\u00ebllimi n\u00eb jet\u00eb nuk mund t\u00eb jet\u00eb i duksh\u00ebm n\u00eb planin e<\/p>\n
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 gji- th\u00eb e ndiejm\u00eb se nj\u00eb jet\u00eb pa q\u00ebllim nuk \u00ebsht\u00eb nj\u00eb jet\u00eb e plot\u00eb…<\/p>\n
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\u2019i ket\u00eb t\u00eb gjitha mund\u00eb- sit\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<\/p>\n
(vijon nga numri i kaluar)<\/p>\n
mungesa e q\u00ebllimit. Nj\u00eb njeri q\u00eb nuk i ka k\u00ebto mund t\u00eb mendoj\u00eb se po t\u2019i 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 shu- m\u00eb studiues, i pari lib\u00ebr ekzisten- cialist 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\u2019i mungonte asgj\u00eb nga ato q\u00eb formojn\u00eb k\u00ebnaq\u00ebsit\u00eb e jet\u00ebs: kishte pasuri, ver\u00eb, gra, kopshte, pi- shina, sh\u00ebrb\u00ebtor\u00eb dhe gjith\u00e7ka tje- t\u00ebr. Por k\u00ebto nuk i soll\u00ebn atij p\u00ebr- mbushje, p\u00ebrkundrazi ato soll\u00ebn para tij kot\u00ebsin\u00eb e k\u00ebtyre gj\u00ebrave, du<\/p>\n
ke u b\u00ebr\u00eb k\u00ebshtu kontrasti q\u00eb t\u00eb ndihmon p\u00ebr ta par\u00eb m\u00eb mir\u00eb zbra- z\u00ebtin\u00eb e k\u00ebsaj jete. Ja si shprehet ai: \u201cUn\u00eb thash\u00eb n\u00eb zemr\u00ebn time: \u2018Eja tani, dua t\u00eb t\u00eb v\u00eb prov\u00eb me g\u00ebzimet: d\u00ebfrehu!\u2019 Porjaedhekjo \u00ebsht\u00eb kot\u00ebsi. P\u00ebr t\u00eb qeshurit kam th\u00ebn\u00eb: \u2018\u00cbsht\u00eb nj\u00eb marr\u00ebzi, dhe p\u00ebr g\u00ebzimin: \u2018Kujt i sh\u00ebrben?\u2019 K\u00ebr- kova 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\u2019i 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 (vijon n’\u00eb faqen 10)<\/p>\n
(vijon ngafaqja 9)
\nvete; nd\u00ebrtova sht\u00ebpi, mbolla vre-
\nshta, b\u00ebra kopshte dhe parqe, duke
\nmbjell\u00eb drur\u00eb frutor\u00eb t\u00eb \u00e7do lloji;
\nnd\u00ebrtova pellgje p\u00ebr ujin me t\u00eb cilat
\nmund t\u00eb vadis pyllin q\u00eb t\u00eb rriten
\ndrur\u00ebt. Bleva sh\u00ebrb\u00ebtor\u00eb dhe sh\u00ebr-
\nb\u00ebtore, dhe u b\u00ebra me sh\u00ebrb\u00ebtor\u00eb
\nq\u00eb lind\u00ebn n\u00eb sht\u00ebpi; pata pasuri t\u00eb
\nm\u00ebdha n\u00eb kope me bag\u00ebti t\u00eb trash\u00eb
\ndhe t\u00eb im\u00ebt m\u00eb tep\u00ebr se ata q\u00eb ki-
\nshin qen\u00eb para mee n\u00eb Jerusalem.
\nGrumbullova p\u00ebr vete edhe argjend,
\nar dhe pasurit\u00eb e mbret\u00ebrve dhe t\u00eb
\nkrahinave; gjeta k\u00ebng\u00ebtar\u00eb dhe k\u00eb-
\nng\u00ebtare, dhe shum\u00eb konkubina, k\u00eb-
\nnaq\u00ebsi e bijve t\u00eb njer\u00ebzve dhe vegla
\nmuzikore t\u00eb \u00e7do lloji… T\u00ebr\u00eb ato q\u00eb
\nsyt\u00eb e mi d\u00ebshironin, nuk ua moho-
\nva atyre; nuk i refuzova zemr\u00ebs si-
\nme asnj\u00eb qejf, sepse zemra ime k\u00eb-
\nnaqej me \u00e7do pun\u00eb timen; dhe ky
\nka qen\u00eb shp\u00ebrblimi p\u00ebr \u00e7do pun\u00eb
\nt\u00eb b\u00ebr\u00eb nga un\u00eb. Pastaj u ktheva
\nt\u00eb shikoj t\u00ebr\u00eb veprat q\u00eb kishin b\u00ebr\u00eb
\nduart e mia dhe mundin tim p\u00ebr t\u2019i
\nkryer; dhe ja, t\u00eb gjitha ishin kot\u00ebsi
\ndhe nj\u00eb k\u00ebrkim p\u00ebr t\u00eb kapur er\u00ebn;
\nnuk kishte asnj\u00eb p\u00ebrfitim n\u00ebn diell.\u201d<\/p>\n
***<\/p>\n
Pa nj\u00eb q\u00ebllim n\u00eb jet\u00eb, pa patur \u201cnj\u00eb arsye p\u00ebr t\u00eb jetuar dhe nj\u00eb ar- sye p\u00ebr t\u00eb vdekur\u201d, 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 mendi- mit rreth jet\u00ebs dhe q\u00ebllimit t\u00eb ekzis- tenc\u00ebs s\u00eb saj nuk do t\u00eb thot\u00eb se nje- riu 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\u00ebzo- re, 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 tri 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 \u00e7a- ste 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 tri- shtim. N\u00eb gjendje \u201cnormale\u201d nje- r\u00ebzit ndalojn\u00eb s\u00eb pyeturi veten p\u00ebr<\/p>\n
q\u00ebllimin e ekzistenc\u00ebs, por kur ek- zistenca 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
Fatkeq\u00ebsit\u00eb e m\u00ebdha padyshim e trondisin njeriun dhe \u00e7do njeri p\u00ebr- piqet 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\u00ebr- gjigje dhe p\u00ebrjetime sip\u00ebrfaq\u00ebsore. \u201cPse, pra m\u00eb nxore nga barku\u201d, i ankohet Zotit Jobi mb as atyre fat- keq\u00ebsive t\u00eb m\u00ebdha q\u00eb i ndodh\u00ebn atij. Fatkeq\u00ebsia e madhe k\u00ebrkon p\u00ebrgjigje. Po ashtu edhe n\u00eb fatke- q\u00ebsi t\u00eb m\u00ebdha komb\u00ebtare ose pla- netare 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\u00ebr- gjigje, 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
Po ashtu edhe n\u00eb g\u00ebzime t\u00eb m\u00eb- dha, kur para njeriut hapet nj\u00eb vizion tjet\u00ebr q\u00eb e transhendenton realitetin para tij vjen pyetja e q\u00ebllimit t\u00eb ek- zistenc\u00ebs. Horizonti i ri i zbuluar k\u00ebrkon p\u00ebrgjigje, sepse k\u00ebto p\u00ebrje- time 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<\/p>\n
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.<\/p>\n
\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\u00eb- si dhe n\u00eb nj\u00eb jet\u00eb shum\u00eb sip\u00ebrfaq\u00eb- sore, 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\u201d. Ndeshja me k\u00ebt\u00eb realitet patjet\u00ebr do ta b\u00ebj\u00eb njeriun t\u00eb me- ndoj\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
***<\/p>\n
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\u00eb- zore.<\/p>\n
Humbja e q\u00ebllimit vjen nga humbja e besimit n\u00eb ekzistenc\u00ebn e Per\u00ebndis\u00eb. Duke mos pranuar ek- zistenc\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
Vet\u00ebm nj\u00eb shoq\u00ebri e cila udh\u00eb- ton s\u00eb bashku drejt nj\u00eb destinacioni t\u00eb p\u00ebrbashk\u00ebt mund t\u00eb jet\u00eb funksio- nale. Prandaj, q\u00ebllimi n\u00eb jet\u00eb, nevo- ja p\u00ebr t\u00eb patur \u201cnj\u00eb arsye p\u00ebr t\u00eb jetuar dhe nj\u00eb arsye p\u00ebr t\u00eb vdekur\u201d, jan\u00eb t\u00eb domosdoshme, si n\u00eb planin individual ashtu edhe n\u00eb at\u00eb sho- q\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. \u25a0<\/p>\n
Marr\u00eb nga revista \u201cTempulli\u201dNr. 12,2007<\/p>\n
TEMPULLI DHE QELLIMII EKZISTENCES
\nNga Hir\u00ebsia e Tij,
\nMitropoliti i Kor\u00e7\u00ebs JOANI
\nNdon\u00ebse q\u00ebllimi n\u00eb jet\u00eb nuk
\nmund t\u00eb jet\u00eb i duksh\u00ebm n\u00eb planin e
\nmendimit, p\u00ebrs\u00ebri, thell\u00eb brenda
\nnjeriut, \u00ebsht\u00eb nevoja p\u00ebr t\u00eb pasur
\nnj\u00eb q\u00ebllim n\u00eb jet\u00eb, p\u00ebr t\u00eb pasur nj\u00eb
\narsye. N\u00eb planin ekzistencial t\u00eb gji-
\nth\u00eb e ndiejm\u00eb se nj\u00eb jet\u00eb pa q\u00ebllim
\nnuk \u00ebsht\u00eb nj\u00eb jet\u00eb e plot\u00eb…
\nK\u00ebnaq\u00ebsia mund t\u00eb duket
\nshpesh si nj\u00eb p\u00ebrmbushje e jet\u00ebs s\u00eb
\nnjeriut dhe njeriu, i cili i provon t\u00eb
\ngjitha k\u00ebnaq\u00ebsit\u00eb e k\u00ebsaj bote,
\nmund t\u00eb duket si nj\u00eb njeri i lumtur.
\nPor p\u00ebrvoja e njer\u00ebzimit deri tani
\nna tregon gj\u00eb tjet\u00ebr. Madje, kur nje\u00ad
\nriu mund t\u2019i ket\u00eb t\u00eb gjitha mund\u00eb-
\nsit\u00eb p\u00ebr k\u00ebnaq\u00ebsit\u00eb e k\u00ebsaj jete,
\nat\u00ebher\u00eb para tij hapet humnera e
\nmadhe e zbraz\u00ebtir\u00ebs ekzistenciale.
\nP\u00ebrpara tij del akoma m\u00eb e qart\u00eb
\n(vijon nga numri i kaluar)
\nmungesa e q\u00ebllimit. Nj\u00eb njeri q\u00eb
\nnuk i ka k\u00ebto mund t\u00eb mendoj\u00eb se
\npo t\u2019i kishte do t\u00eb ishte i lumtur.
\nPor jeta e njer\u00ebzve q\u00eb i kan\u00eb patur
\nd\u00ebshmon t\u00eb kund\u00ebrt\u00ebn. Kishtari,
\nlibri m\u00eb filozofik i Dhiat\u00ebs s\u00eb Vjet\u00ebr
\ndhe ndoshta, si\u00e7 mendohet nga shu-
\nm\u00eb studiues, i pari lib\u00ebr ekzisten-
\ncialist n\u00eb bot\u00eb, e shpreh m\u00eb s\u00eb miri
\nk\u00ebt\u00eb ide. Solomoni ishte mbreti m\u00eb
\ni ditur, m\u00eb i fuqish\u00ebm dhe m\u00eb i pasur
\ni Lindjes. Atij s\u2019i mungonte asgj\u00eb nga
\nato q\u00eb formojn\u00eb k\u00ebnaq\u00ebsit\u00eb e jet\u00ebs:
\nkishte pasuri, ver\u00eb, gra, kopshte, pi-
\nshina, sh\u00ebrb\u00ebtor\u00eb dhe gjith\u00e7ka tje-
\nt\u00ebr. Por k\u00ebto nuk i soll\u00ebn atij p\u00ebr-
\nmbushje, p\u00ebrkundrazi ato soll\u00ebn pa\u00ad
\nra tij kot\u00ebsin\u00eb e k\u00ebtyre gj\u00ebrave, du\u00ad
\nke u b\u00ebr\u00eb k\u00ebshtu kontrasti q\u00eb t\u00eb
\nndihmon p\u00ebr ta par\u00eb m\u00eb mir\u00eb zbra-
\nz\u00ebtin\u00eb e k\u00ebsaj jete. Ja si shprehet
\nai: \u201cUn\u00eb thash\u00eb n\u00eb zemr\u00ebn time:
\n\u2018Eja tani, dua t\u00eb t\u00eb v\u00eb prov\u00eb me
\ng\u00ebzimet: d\u00ebfrehu!\u2019 Porjaedhekjo
\n\u00ebsht\u00eb kot\u00ebsi. P\u00ebr t\u00eb qeshurit kam
\nth\u00ebn\u00eb: \u2018\u00cbsht\u00eb nj\u00eb marr\u00ebzi, dhe p\u00ebr
\ng\u00ebzimin: \u2018Kujt i sh\u00ebrben?\u2019 K\u00ebr-
\nkova n\u00eb zemr\u00ebn time si ta k\u00ebnaq
\ntrupin tim me ver\u00eb, duke e nxitur
\nnj\u00ebkoh\u00ebsisht zemr\u00ebn time drejt
\ndituris\u00eb dhe t\u2019i qepet marr\u00ebzis\u00eb, deri
\nsa t\u00eb shoh cila \u00ebsht\u00eb m\u00eb e mira q\u00eb
\nbijt\u00eb e njer\u00ebzve do t\u00eb duhet t\u00eb b\u00ebnin
\nn\u00ebn qiell t\u00ebr\u00eb dit\u00ebt e jet\u00ebs s\u00eb tyre.
\nK\u00ebshtu kreva punime t\u00eb m\u00ebdha p\u00ebr
\n(vijon n’\u00eb faqen 10)<\/p>\n
TEMPULLIDHE Q\u00cbLLIMIIEKZISTENC\u00cbS
\n(vijon ngafaqja 9)
\nvete; nd\u00ebrtova sht\u00ebpi, mbolla vre-
\nshta, b\u00ebra kopshte dhe parqe, duke
\nmbjell\u00eb drur\u00eb frutor\u00eb t\u00eb \u00e7do lloji;
\nnd\u00ebrtova pellgje p\u00ebr ujin me t\u00eb cilat
\nmund t\u00eb vadis pyllin q\u00eb t\u00eb rriten
\ndrur\u00ebt. Bleva sh\u00ebrb\u00ebtor\u00eb dhe sh\u00ebr-
\nb\u00ebtore, dhe u b\u00ebra me sh\u00ebrb\u00ebtor\u00eb
\nq\u00eb lind\u00ebn n\u00eb sht\u00ebpi; pata pasuri t\u00eb
\nm\u00ebdha n\u00eb kope me bag\u00ebti t\u00eb trash\u00eb
\ndhe t\u00eb im\u00ebt m\u00eb tep\u00ebr se ata q\u00eb ki\u00ad
\nshin qen\u00eb para mee n\u00eb Jerusalem.
\nGrumbullova p\u00ebr vete edhe argjend,
\nar dhe pasurit\u00eb e mbret\u00ebrve dhe t\u00eb
\nkrahinave; gjeta k\u00ebng\u00ebtar\u00eb dhe k\u00eb-
\nng\u00ebtare, dhe shum\u00eb konkubina, k\u00eb-
\nnaq\u00ebsi e bijve t\u00eb njer\u00ebzve dhe vegla
\nmuzikore t\u00eb \u00e7do lloji… T\u00ebr\u00eb ato q\u00eb
\nsyt\u00eb e mi d\u00ebshironin, nuk ua moho-
\nva atyre; nuk i refuzova zemr\u00ebs si-
\nme asnj\u00eb qejf, sepse zemra ime k\u00eb-
\nnaqej me \u00e7do pun\u00eb timen; dhe ky
\nka qen\u00eb shp\u00ebrblimi p\u00ebr \u00e7do pun\u00eb
\nt\u00eb b\u00ebr\u00eb nga un\u00eb. Pastaj u ktheva
\nt\u00eb shikoj t\u00ebr\u00eb veprat q\u00eb kishin b\u00ebr\u00eb
\nduart e mia dhe mundin tim p\u00ebr t\u2019i
\nkryer; dhe ja, t\u00eb gjitha ishin kot\u00ebsi
\ndhe nj\u00eb k\u00ebrkim p\u00ebr t\u00eb kapur er\u00ebn;
\nnuk kishte asnj\u00eb p\u00ebrfitim n\u00ebn diell.\u201d
\n***
\nPa nj\u00eb q\u00ebllim n\u00eb jet\u00eb, pa patur
\n\u201cnj\u00eb arsye p\u00ebr t\u00eb jetuar dhe nj\u00eb ar-
\nsye p\u00ebr t\u00eb vdekur\u201d, gjith\u00e7ka mbetet
\nnj\u00eb kot\u00ebsi e kot\u00ebsive. Pik\u00ebrisht k\u00ebto
\ndy arsye, p\u00ebr fat keq, nuk i jep m\u00eb
\nqytet\u00ebrimi yn\u00eb. Mungesa e mendi-
\nmit rreth jet\u00ebs dhe q\u00ebllimit t\u00eb ekzis-
\ntenc\u00ebs s\u00eb saj nuk do t\u00eb thot\u00eb se nje-
\nriu mund t\u00eb shp\u00ebtoj\u00eb nga kjo pyetje
\ntorturuese. Ndon\u00ebse n\u00eb qytet\u00ebrimin
\ne sot\u00ebm pyetja rreth q\u00ebllimit t\u00eb
\nekzistenc\u00ebs \u00ebsht\u00eb b\u00ebr\u00eb e rrall\u00eb dhe
\nndoshta nuk vjen tek t\u00eb gjith\u00eb
\nnjer\u00ebzit me t\u00eb nj\u00ebjt\u00ebn forc\u00eb, p\u00ebrs\u00ebri
\nkjo pyetje vjen para qenies njer\u00ebzo-
\nre, her\u00eb m\u00eb me forc\u00eb dhe m\u00eb e
\nqart\u00eb dhe her\u00eb m\u00eb e dob\u00ebt dhe e
\nturbullt, sidomos n\u00eb tri gjendje
\nthemelore t\u00eb saj: a) N\u00eb \u00e7astet e
\nd\u00ebshp\u00ebrimit dhe fatkeq\u00ebsive t\u00eb
\nm\u00ebdha, si personale, ashtu edhe
\nkomb\u00ebtare apo bot\u00ebrore. b) n\u00eb \u00e7a-
\nste g\u00ebzimi kur para njeriut zbulohet
\nnj\u00eb vizion i ri i gjith\u00e7kaje rreth tij
\ndhe c) n\u00eb \u00e7astet e kot\u00ebsis\u00eb, kur jeta
\nnuk ka m\u00eb as g\u00ebzim dhe as tri-
\nshtim. N\u00eb gjendje \u201cnormale\u201d nje-
\nr\u00ebzit ndalojn\u00eb s\u00eb pyeturi veten p\u00ebr
\nq\u00ebllimin e ekzistenc\u00ebs, por kur ek-
\nzistenca e tyre tronditet, kur jeta e
\ntyre preket n\u00eb themelin e saj \u00ebsht\u00eb
\nvet\u00eb ajo, jeta q\u00eb i pyet njer\u00ebzit se
\nkush \u00ebsht\u00eb q\u00ebllimi i tyre.
\nFatkeq\u00ebsit\u00eb e m\u00ebdha padyshim
\ne trondisin njeriun dhe \u00e7do njeri p\u00ebr-
\npiqet t\u00eb gjej\u00eb nj\u00eb arsye p\u00ebr at\u00eb q\u00eb
\nka ndodhur. Pyetje t\u00eb pafundme
\nlindin tek ai. Gjith\u00e7ka q\u00eb ai ka jetuar
\nvihet n\u00eb diskutim. Ai k\u00ebrkon kuptim
\np\u00ebr q\u00ebllimin e ekzistenc\u00ebs. Para tij
\nhapet nj\u00eb humner\u00eb e madhe e cila
\nnuk mund t\u00eb mbushet dot’me p\u00ebr-
\ngjigje dhe p\u00ebrjetime sip\u00ebrfaq\u00ebsore.
\n\u201cPse, pra m\u00eb nxore nga barku\u201d, i
\nankohet Zotit Jobi mb as atyre fat-
\nkeq\u00ebsive t\u00eb m\u00ebdha q\u00eb i ndodh\u00ebn
\natij. Fatkeq\u00ebsia e madhe k\u00ebrkon
\np\u00ebrgjigje. Po ashtu edhe n\u00eb fatke-
\nq\u00ebsi t\u00eb m\u00ebdha komb\u00ebtare ose pla-
\nnetare para njeriut del p\u00ebrs\u00ebri pyetja
\nbazike e q\u00ebllimit t\u00eb ekzistenc\u00ebs.
\nK\u00ebrkohet nj\u00eb shpjegim p\u00ebr vuajtjen
\ne madhe. N\u00ebse nuk do t\u00eb ket\u00eb p\u00ebr-
\ngjigje, n\u00ebse njeriu nuk do t\u00eb gjej\u00eb
\nnj\u00eb arsye, at\u00ebher\u00eb d\u00ebshp\u00ebrimi do t\u00eb
\nz\u00ebr\u00eb vend me t\u00ebr\u00eb pasojat e tij
\nshkat\u00ebrruese.
\nPo ashtu edhe n\u00eb g\u00ebzime t\u00eb m\u00eb-
\ndha, kur para njeriut hapet nj\u00eb vizion
\ntjet\u00ebr q\u00eb e transhendenton realitetin
\npara tij vjen pyetja e q\u00ebllimit t\u00eb ek-
\nzistenc\u00ebs. Horizonti i ri i zbuluar
\nk\u00ebrkon p\u00ebrgjigje, sepse k\u00ebto p\u00ebrje-
\ntime japin thell\u00ebsi dhe ky dimension
\ni thell\u00eb p\u00ebrjetimi k\u00ebrkon kuptim.
\nEmocionet e m\u00ebdha hapin para
\nshpirtit njer\u00ebzor dimensione t\u00eb reja,
\nt\u00eb cilat ndoshta ishin t\u00eb panjohura<\/p>\n
m\u00eb par\u00eb. Jan\u00eb pik\u00ebrisht ato q\u00eb e
\nb\u00ebjn\u00eb njeriun nj\u00eb qenie transhende\u00ad
\nntale. Trashendenca krijon pyetje
\ndhe pyetjet duan p\u00ebrgjigje.
\n\u00c7do njeri n\u00eb jet\u00ebn e tij ndeshet
\nme kot\u00ebsin\u00eb e k\u00ebsaj jete. T\u00eb dallosh
\nkot\u00ebsin\u00eb k\u00ebrkon dituri, ashtu si t\u00eb
\ndallosh marr\u00ebzin\u00eb k\u00ebrkon urt\u00ebsi
\ndhe t\u00eb dallosh m\u00ebkatin k\u00ebrkon
\nshenjt\u00ebri. T\u00eb mos dallosh kot\u00ebsin\u00eb
\ne jet\u00ebs, do t\u00eb thot\u00eb t\u00eb jetosh n\u00eb kot\u00eb-
\nsi dhe n\u00eb nj\u00eb jet\u00eb shum\u00eb sip\u00ebrfaq\u00eb-
\nsore, apo si\u00e7 e shpreh m\u00eb mir\u00eb edhe
\nPaskali se \u201cai njeri q\u00eb nuk e dallon
\nkot\u00ebsin\u00eb e jet\u00ebs, \u00ebsht\u00eb me t\u00eb v\u00ebrtet\u00eb
\ni kot\u00eb\u201d. Ndeshja me k\u00ebt\u00eb realitet
\npatjet\u00ebr do ta b\u00ebj\u00eb njeriun t\u00eb me-
\nndoj\u00eb p\u00ebr q\u00ebllimin e ekzistenc\u00ebs s\u00eb
\ntij. Shpeshher\u00eb kjo mund ta \u00e7oj\u00eb
\nnjeriun n\u00eb depresion dhe nihiliz\u00ebm.
\nShmangia nga mendimi nuk \u00ebsht\u00eb
\nzgjidhje, ajo \u00ebsht\u00eb dehje dhe dehja
\n\u00ebsht\u00eb nj\u00eb jet\u00eb n\u00eb iluzion, d.m.th. jo
\njet\u00eb.
\n***
\nHumbja e q\u00ebllimit t\u00eb jet\u00ebs dhe
\nbashk\u00eb m\u00eb t\u00eb humbja e vetes s\u00eb
\nv\u00ebrtet\u00eb \u00ebsht\u00eb di\u00e7ka katastrofike
\np\u00ebr njeriun dhe p\u00ebr shoq\u00ebrin\u00eb njer\u00eb-
\nzore.
\nHumbja e q\u00ebllimit vjen nga hu\u00ad
\nmbja e besimit n\u00eb ekzistenc\u00ebn e
\nPer\u00ebndis\u00eb. Duke mos pranuar ek-
\nzistenc\u00ebn e Per\u00ebndis\u00eb nuk mund t\u00eb
\npranohet as Ligji Moral dh\u00ebn\u00eb nga
\nPer\u00ebndia. Duke mos qen\u00eb Ligji
\nMoral, nuk mund t\u00eb ket\u00eb besnik\u00ebri
\ndhe duke mos patur besnik\u00ebri, nuk
\nmund t\u00eb ket\u00eb martes\u00eb. Duke mos
\npatur nj\u00eb martes\u00eb normale, nuk
\nmund t\u00eb ket\u00eb nj\u00eb familje normale
\ndhe duke mos patur nj\u00eb familje
\nnormale, ne nuk mund t\u00eb kemi nj\u00eb
\nshoq\u00ebri normale.
\nVet\u00ebm nj\u00eb shoq\u00ebri e cila udh\u00eb-
\nton s\u00eb bashku drejt nj\u00eb destinacioni
\nt\u00eb p\u00ebrbashk\u00ebt mund t\u00eb jet\u00eb funksio-
\nnale. Prandaj, q\u00ebllimi n\u00eb jet\u00eb, nevo-
\nja p\u00ebr t\u00eb patur \u201cnj\u00eb arsye p\u00ebr t\u00eb je\u00ad
\ntuar dhe nj\u00eb arsye p\u00ebr t\u00eb vdekur\u201d,
\njan\u00eb t\u00eb domosdoshme, si n\u00eb planin
\nindividual ashtu edhe n\u00eb at\u00eb sho-
\nq\u00ebror. Sepse vet\u00ebm njer\u00ebz q\u00eb kan\u00eb
\nnj\u00eb q\u00ebllim n\u00eb jet\u00eb mund t\u00eb nd\u00ebrtojn\u00eb
\nnj\u00eb komunitet. Dhe vet\u00ebm n\u00ebse
\nnd\u00ebrtohet nj\u00eb komunitet mund t\u00eb
\nnd\u00ebrtohet nj\u00eb qytet\u00ebrim. \u25a0
\nMarr\u00eb nga revista \u201cTempulli\u201dNr. 12,2007<\/p>\n","protected":false},"excerpt":{"rendered":"
Material nga Prill 2007.<\/p>\n","protected":false},"template":"","meta":{"_acf_changed":false,"inline_featured_image":false,"nentitulli":"","numri":"4 (171)","viti":"2007","muaji":"Prill","muaji_numer":"4","dita":"","faqet":"[9, 10]","fjale_kyce":"[\"TEMPULLI\", \"Q\u00cbLLIMI\", \"EKZISTENC\u00cbS\"]","permbledhje":"Material nga Prill 2007.","autori":"","kategoria":"Artikull","kryeredaktor":"Thoma Dhima"},"ngjallja_kategoria":[9653],"ngjallja_autori":[],"ngjallja_viti":[11325],"ngjallja_kryeredaktor":[9473],"class_list":["post-87490","ngjallja_article","type-ngjallja_article","status-publish","hentry","ngjallja_kategoria-artikull","ngjallja_viti-11325","ngjallja_kryeredaktor-thoma-dhima"],"acf":[],"yoast_head":"\n