<\/p>\n\n\n\n
Sot n\u00eb\u00a0koh\u00ebn e\u00a0tundimit politik intelektuali m\u00eb shum\u00eb se kurr\u00ebndodhet n\u00eb qerthullin p\u00ebrfshir\u00ebs pa dashjen e tij n\u00eb t\u00eb ashtquajtur\u00ebn kontribut aktiv i cili n\u00eb cdo moment \u00ebsht\u00eb\u00a0irreziksh\u00ebm p\u00ebr mumizimin e dhjamit t\u00eb tij intelektual p\u00ebr shkak t\u00eb rrudhjes n\u00eb\u00a0kahje.\u00a0Mjedisi n\u00eb t\u00eb cilin jetojm\u00eb nuk e ofron nj\u00eb qart\u00ebsim t\u00eb besuesh\u00ebm ku intelektuali t\u00eb jap\u00eb\u00a0qasjet e tij\u00a0inovative duke dal\u00eb nga kornizat e p\u00ebrcaktuara administrative.<\/p>\n\n\n\n
Po ti referohemi termit m\u00eb t\u00eb vjeter latin\u201d intellectualis\u201d q\u00ebtregon intelektin v\u00ebm\u00eb re se kuptimi i tij sot ia ka kaluar edhe atij m\u00eb t\u00eb kuptueshmit ,Aristotelit, sipas t\u00eb cilit me an\u00eb t\u00ebvirtyteve n\u00eb shkenc\u00eb, art, njohuri, pun\u00eb mendore i lejohej shpirtit t\u00eb arrinte t\u00eb v\u00ebrtet\u00ebn.Pik\u00ebrisht tek kjo fjal\u00eb e fundit ndodh edhe moskuptimi i dy pal\u00ebve intelektualit dhe mjedisit shoqeror.Te vjen keq kur v\u00ebren se tek intelektual\u00ebt e v\u00ebrtet\u00eb kognicioni shkencor p\u00ebrplaset fatalisht me kognicionin social duke mos dh\u00ebn\u00eb at\u00eb kontribut t\u00eb nevojsh\u00ebm qoft\u00eb edhe p\u00ebr t\u00eb orientuar shoq\u00ebrin\u00eb.Kjo ndodh per vet\u00eb faktin se \u00ebsht\u00eb pik\u00ebrisht kjo e dyta q\u00eb i v\u00eb zyze intelektualit .<\/p>\n\n\n\n
Po cfar\u00eb ndodh konkretisht n\u00eb k\u00ebt\u00eb dob\u00ebsim t\u00eb fuqis\u00eb autonome t\u00eb intelektualit? Mendoj se problemi nuk q\u00ebndron n\u00eb vet\u00eb intelektualin por n\u00eb at\u00eb q\u00eb \u00ebsht\u00eb p\u00ebrball\u00eb tij ,shoq\u00ebrine e gjere ose t\u00eb ngusht\u00eb. Pik\u00ebrisht shoqeria jon\u00eb po e keqkupton q\u00ebllimsh\u00ebm vizionin p\u00ebr intelektualin duke i v\u00ebn\u00eb atij kahje p\u00ebr t\u00eb cilat ai jo vet\u00ebm qe nuk ka nevoj\u00eb por edhe mbrudhet n\u00eb aftesin\u00eb e t\u00eb menduarit e cila varet shum\u00eb nga t\u00eb kuptuarit e atij q\u00eb ka p\u00ebrball\u00eb. K\u00ebshtu verejm\u00eb me keqardhje se shoq\u00ebria jon\u00eb ka krijuar nj\u00eb monotoni mekanike t\u00eb realizimeve ditore t\u00eb cilat nuk jan\u00eb gj\u00eb tjeter vecse veprimtari kopjuese t\u00eb modeleve t\u00ebofruara.Po t\u00eb shikosh me hollesisht konstaton se tregu funksionon kudo nj\u00ebsoj,me mallrat e nj\u00ebllojta,veprimtarit\u00ebadministrative nj\u00ebsoj,edhe t\u00eb ashtquajturat risi jan\u00eb po kopje t\u00ebthithjes nga jasht\u00eb n\u00eb aftesin\u00eb se kush ta promovoje i pari dhe k\u00ebto po t\u00eb nj\u00ebjta. Mungon duksh\u00ebm origjinaliteti i t\u00eb jetuarit ku pike nevralgjike n\u00eb orientim duhet t\u00eb jet\u00eb intelektuali, i vetmi p\u00ebr t\u00eb b\u00ebr\u00eb balancimin e asaj cka \u00ebsht\u00eb origjinale,autoktone dhe t\u00eb jashtmes dheakoma m\u00eb tej p\u00ebr t\u2019I konvertuar k\u00ebto m\u00eb pas n\u00ebnj\u00eb jet\u00ebsi produktive e cila paraqitet me energjike dhe vet\u00ebzhvilluese.<\/p>\n\n\n\n
Vet\u00ebzhvillimi i shoq\u00ebrise vjen pik\u00ebrisht nga roli i intelektualit t\u00eb v\u00ebrtet\u00eb. K\u00ebtu na vjen n\u00eb ndihm\u00eb ekzistencialisti Zhan Pol Sart\u00ebr i cili b\u00ebn nj\u00eb dallim t\u00eb qart\u00eb midis intelektualit t\u00ebmir\u00ebfillt\u00eb (teknik plus) dhe t\u00eb ashtquajturve sipas tij \u201c teknik\u00eb t\u00ebdijes praktike\u201d (profesionisteve),k\u00ebto t\u00eb fundit sipas tij jan\u00ebprodukte t\u00eb sistemit dominues. Sartri thot\u00eb\u201dMe nj\u00eb fjal\u00eb cdo teknik i dijes \u00ebsht\u00eb intelektual ngase \u00ebsht\u00eb i p\u00ebrkufizuar me nj\u00ebkund\u00ebrth\u00ebnie e cila shfaqet si luft\u00eb e vazhdueshme brenda tij midis teknik\u00ebs universialiste dhe ideologjise sunduese\u201d. Prandaj fatkeq\u00ebsisht k\u00ebtu tek ne, kjo e dyta e mbyt intelektualizmin e mir\u00ebfillt\u00eb. Zeri i tij vet\u00ebm sa degjohet por nuk pranohet n\u00ebzbatim sepse \u201cmodeli\u201dnuk i l\u00eb hap\u00ebsire. Po t\u00eb vazhdojm\u00eb prap\u00ebme Sartin ai thekson se dy shtyllat e intelektualit, liria, n\u00eb kuptimin e pavar\u00ebsis\u00eb s\u00eb plot\u00eb dhe radikalizmin intelektual ku kjo e fundit konsiston n\u00eb at\u00eb q\u00eb ata krijojn\u00eb nj\u00eb distanc\u00ebobjektive ndaj vet\u00eb klas\u00ebs pun\u00ebdh\u00ebn\u00ebse t\u00eb tyre cenohen kat\u00ebrcip\u00ebrisht kur shoq\u00ebria nuk i mb\u00ebshtet ato por shkon pas modeleve q\u00eb I servir sistemi. Psh ka plot hap\u00ebsira ku intelektual\u00ebt tan\u00eb insistojn\u00eb p\u00ebr autonomi t\u00eb v\u00ebnies n\u00eb zbatim t\u00eb ideve dhe angazhimeve t\u00eb tyre por kjo \u00ebsht\u00eb e v\u00ebshtir\u00eb p\u00ebr shkak t\u00eb formatimeve t\u00eb gatshme q\u00eb invitrohen n\u00eb zbatimet konkrete t\u00eb marra nga jasht\u00eb. Fare thjesht mund ta ilustrojme k\u00ebt\u00eb me implementimin e variablave t\u00eb ndryshme n\u00eb tridhjet\u00eb vitet e fundit t\u00eb politikave arsimore duke iu referuar her\u00eb sistemit Francez her\u00eb sistemit Holandez apo atij t\u00eb fundit Anglez.Shtrojme pyetjen sa % e sistemit tradicional \u00ebsht\u00eb marr\u00eb parasysh n\u00eb k\u00ebt\u00eb formatim? Sa % e mendimit intelektual shqiptar ,sidomos akademik \u00ebsht\u00eb marr\u00eb parasysh k\u00ebto 30 vite?Nga ajo q\u00eb konstatojm\u00eb shum\u00eb pak.Pra shoqeria jon\u00eb ka vite q\u00eb perdor nj\u00eb sistem t\u00eb huaj duke mos i dh\u00ebn\u00eb vendin e duhur rolit t\u00eb intelektualit shqiptar qoft\u00eb edhe p\u00ebr t\u00eb pasur nj\u00eb kontribut t\u00eb konsideruesh\u00ebm n\u00eb p\u00ebrfshirjen ose nd\u00ebrfutjen e tradit\u00ebs inovative tek modeli nqs ai nuk ka nj\u00eb an\u00ebsi t\u00eb dukshme politike.Edhe kur e ka k\u00ebt\u00eb mendimi i tij objektiv autonom nuk merret parasysh sepse tek ne i q\u00ebndrohet besnik modelit.<\/p>\n\n\n\n
N\u00eb k\u00ebt\u00eb sens gjykoj se po formesohet nj\u00eb shoq\u00ebri mekanike e cila rikopjon modele t\u00eb huaja t\u00eb funksionimit pa e v\u00ebrejtur se pikerisht k\u00ebto modele k\u00ebne burime t\u00eb tyre autoktone ,pra kan\u00eb dal\u00eb nga p\u00ebrvoja, natyra dhe funksionime t\u00eb shoq\u00ebrive q\u00eb mund t\u00eb mos ken\u00eb t\u00eb p\u00ebrbashk\u00ebtat e duhura me ne. N\u00eb k\u00ebt\u00eb kontekst roli i intelektualit shqiptar t\u00eb fush\u00ebs p\u00ebrkat\u00ebse cil\u00ebsuar si nj\u00ebmendimtar i afirmuar shkenc\u00ebrisht ose artistikisht nuk gjen vend n\u00eb p\u00ebrshtatjen e k\u00ebtyre modeleve.N\u00eb k\u00ebt\u00eb rast do t\u2019I referohesha pikpamjes evoluive te intelektualit t\u00eb hersh\u00ebm Branko Merxhani i cili n\u00eb vepr\u00ebn \u201cNga Shqiptarisma ne Neoshqiptarisme\u201dargumenton se \u201cU beme Shtet para se te mrrijme te plot\u00ebsojme formimin t\u2019on\u00eb si Shoqeri\u201d. Nd\u00ebrkoh\u00eb q\u00eb Merxhani vazhdon edhe m\u00eb tej; (Shtet) \u00ebsht\u2019 vepra e njer\u00ebzve t\u00eb veprimit;(Shoq\u00ebria=Kultura) \u00ebsht\u2019 vepra e njer\u00ebzve t\u00eb mendimit\u201d. M\u00eb qart\u00eb se kaq nuk mund t\u00eb konstatojm\u00eb me tutje mbi rolin e fuqish\u00ebm t\u00eb intelektualit n\u00eb form\u00ebsimin e shoq\u00ebrise. Pra intelektuali nuk \u00ebsht\u00eb nj\u00eb zbatim modeli n\u00eb kontributin e tij n\u00eb shoq\u00ebri por \u00ebsht\u00eb nj\u00eb form\u00ebsues thelb\u00ebsor i saj. Pik\u00ebrisht k\u00ebt\u00eb shoq\u00ebria jon\u00eb nuk e kupton ose nuk ka koh\u00eb ta kuptoj\u00eb sepsebombardimi politik nga k\u00ebto modele t\u00eb huaja prej tridhjet\u00eb vitesh \u00ebsht\u00eb i nj\u00ebpasnj\u00ebsh\u00ebm dhe vjen si d\u00ebshtim ose apriori e ezauruar e modeleve t\u00eb m\u00ebparshme n\u00eb m\u00ebnyre t\u00eb shpesht\u00eb. Praktikisht kjo mund t\u00eb korrigjohet duke rritur hap\u00ebsirat orientuese dhe vendimarr\u00ebse t\u00eb intelektual\u00ebve q\u00eb n\u00eb formulimin e b\u00ebrthamave ligjore e deri n\u00eb asistenc\u00ebn e tyre administrative dhe shoq\u00ebrore.<\/p>\n\n\n\n
Jo m\u00eb kot n\u00eb bot\u00ebn moderne \u201cblihen\u201dshtrenjt\u00eb idet\u00eb dhe \u201cpaguhen \u201cshtrenjt\u00eb njer\u00ebzit \u2013mendimtar\u00eb q\u00eb i gjenerojn\u00eb duke iangazhuar ato deri n\u00eb konsumimin shoq\u00ebror t\u00eb tyre pa kurrfar\u00eb an\u00ebsie politike. K\u00ebtu do t\u00eb shtoja mendimin e Shelingut i cili thoshte se n\u00ebse qyteterimi ka pasur nj\u00eb progres ai \u00ebsht\u00eb realizuar duke shfryt\u00ebzuar idet\u00eb q\u00eb kan\u00eb prodhuar intelektual\u00ebt. Ky konstatim vjen i friksh\u00ebm p\u00ebr ne por jo sakt\u00ebsisht i zymt\u00eb. K\u00ebtu do t\u00eb p\u00ebrmendja se koh\u00ebt e fundit ka shembuj t\u00eb iniciativ\u00ebs intelektuale ,akademike t\u00eb cilat po jan\u00eb shtysa t\u00eb rolit t\u00eb fuqish\u00ebm intelektual. Do t\u00eb p\u00ebrmendja k\u00ebtu ngritjen e Qendr\u00ebs s\u00eb Studimeve Abanologjike me iniciativ\u00ebn e nj\u00eb grupi intelektual\u00ebsh \u2013zonja detyruan shtetin t\u00eb miratonte k\u00ebt\u00eb hap\u00ebsir\u00eb t\u00eb fuqishme kulturore m\u00eb shum\u00eb r\u00ebnd\u00ebsi p\u00ebr shoq\u00ebrin\u00eb shqiptare,arb\u00ebreshe dhe p\u00ebr diaspor\u00ebn\u201d.Fillimi i mbar\u00eb \u2013thot\u00ebpopulli-gjysma e pun\u00ebs\u201d.Pra me shum\u00eb guxim dhe iniciativ\u00eb dhe duke u pranuar shum\u00eb nga shoq\u00ebria si domosdoshm\u00ebri vlerash, cdo intelektual shqiptar mund t\u00eb rezultoj\u00eb shum\u00eb m\u00eb rezutativ se disa politika shum\u00ebvjecare me patjeter pranimin dhe p\u00ebrqafimin e shoq\u00ebris\u00eb duke thyer barrierat administrative.<\/p>\n\n\n\n
Por kjo \u00ebsht\u00eb nj\u00eb sfid\u00eb shum\u00eb e veshtir\u00eb e intelektualit shqiptar icili edhe ai duhet t\u00eb dal\u00eb nga guacka e mediokritetit dhe t\u00eb b\u00ebhet m\u00eb i p\u00ebrgjegjsh\u00ebm p\u00ebr rolin e tij p\u00ebr t\u00eb hequr nj\u00eb her\u00eb e mir\u00eb syzet q\u00eb shoq\u00ebria i ka v\u00ebn\u00eb me koh\u00eb.<\/p>\n\n\n\n
Dhurata Kasa M\u00ebsuese Gjuh\u00eb \u2013Let\u00ebrsie (Gjimnaz)<\/p>\n","protected":false},"excerpt":{"rendered":"
Sot n\u00eb\u00a0koh\u00ebn e\u00a0tundimit politik intelektuali m\u00eb shum\u00eb se kurr\u00ebndodhet n\u00eb qerthullin p\u00ebrfshir\u00ebs pa dashjen e tij n\u00eb t\u00eb ashtquajtur\u00ebn kontribut aktiv i cili n\u00eb cdo moment \u00ebsht\u00eb\u00a0irreziksh\u00ebm p\u00ebr mumizimin e dhjamit t\u00eb tij intelektual p\u00ebr shkak t\u00eb rrudhjes n\u00eb\u00a0kahje.\u00a0Mjedisi n\u00eb t\u00eb cilin jetojm\u00eb nuk e ofron nj\u00eb qart\u00ebsim t\u00eb besuesh\u00ebm ku intelektuali t\u00eb jap\u00eb\u00a0qasjet e […]<\/p>\n","protected":false},"author":5,"featured_media":27660,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[40],"tags":[3297],"class_list":["post-27658","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-aktualitet","tag-dhurata-kasa"],"_links":{"self":[{"href":"https:\/\/intervista.al\/web\/wp-json\/wp\/v2\/posts\/27658","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/intervista.al\/web\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/intervista.al\/web\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/intervista.al\/web\/wp-json\/wp\/v2\/users\/5"}],"replies":[{"embeddable":true,"href":"https:\/\/intervista.al\/web\/wp-json\/wp\/v2\/comments?post=27658"}],"version-history":[{"count":0,"href":"https:\/\/intervista.al\/web\/wp-json\/wp\/v2\/posts\/27658\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/intervista.al\/web\/wp-json\/wp\/v2\/media\/27660"}],"wp:attachment":[{"href":"https:\/\/intervista.al\/web\/wp-json\/wp\/v2\/media?parent=27658"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/intervista.al\/web\/wp-json\/wp\/v2\/categories?post=27658"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/intervista.al\/web\/wp-json\/wp\/v2\/tags?post=27658"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}