{"id":766,"date":"2018-02-19T17:28:12","date_gmt":"2018-02-19T17:28:12","guid":{"rendered":"http:\/\/www.iwabogdani.org\/?p=766"},"modified":"2018-02-19T17:28:12","modified_gmt":"2018-02-19T17:28:12","slug":"volteri-ilac-kunder-te-keqes-dhe-nje-shkolle-sesi-duhet-te-mbjellim-kopshtin-tone-nga-ndue-ukaj","status":"publish","type":"post","link":"https:\/\/www.iwabogdani.org\/sq\/volteri-ilac-kunder-te-keqes-dhe-nje-shkolle-sesi-duhet-te-mbjellim-kopshtin-tone-nga-ndue-ukaj\/","title":{"rendered":"Volteri – ila\u00e7 kund\u00ebr t\u00eb keqes dhe nj\u00eb shkoll\u00eb sesi duhet t\u00eb mbjellim kopshtin ton\u00eb nga Ndue Ukaj"},"content":{"rendered":"

Volteri – ila\u00e7 kund\u00ebr t\u00eb keqes dhe nj\u00eb shkoll\u00eb sesi duhet t\u00eb mbjellim kopshtin ton\u00eb<\/strong><\/p>\n

Ndue Ukaj<\/strong><\/p>\n

Sapo e lexova romanin e Volterit, “Kandidi ose optimizmi”, nj\u00eb roman filozofik, ku, shkrimtari she filozofi gjenial flet p\u00ebr fenomene letrare e filozofike, p\u00ebr ontologjin\u00eb e p\u00ebrplasjes nd\u00ebrmjet t\u00eb keqes dhe t\u00eb mir\u00ebs, p\u00ebr lig\u00ebshtin\u00eb morale dhe fizike, p\u00ebr betejat e liga p\u00ebr pushtet dhe demagogjin\u00eb e institucioneve pushtetmbajt\u00ebse. Dhe, si gjeni, ai shkruan me stil t\u00eb qart\u00eb dhe tejet mbres\u00ebl\u00ebn\u00ebs. Ky roman, si i till\u00eb, mund t\u00eb sh\u00ebrbej\u00eb si ila\u00e7 p\u00ebr \u00e7do koh\u00eb dhe p\u00ebr \u00e7do shoq\u00ebri, sepse \u00ebsht\u00eb nj\u00eb rr\u00ebfim fantastik kund\u00ebr t\u00eb keqes, nj\u00eb arm\u00eb kund\u00ebr konformizmit, optimizmit t\u00eb rrem\u00eb, demagogjis\u00eb dhe p\u00ebrrallisjeve t\u00eb shumta, q\u00eb b\u00ebhen penges\u00eb p\u00ebr liri t\u00eb nj\u00ebmend.<\/p>\n

Kur vdiq Volteri, shkrimtari i madh francez, Viktor Hygo, n\u00eb nj\u00eb tekst plot admirim dhe mall\u00ebngjim, shkruante: “Ai ishte m\u00eb shum\u00eb se njeri, ai ishte nj\u00eb epok\u00eb.”
\nPa dyshim, Hygo pati t\u00eb drejt\u00eb, sepse, Volteri pati nj\u00eb ndikim t\u00eb jasht\u00ebzakonsh\u00ebm n\u00eb kultur\u00ebn franceze dhe europiane t\u00eb koh\u00ebs s\u00eb tij dhe t\u00eb koh\u00ebve t\u00eb m\u00ebvonshme, edhe pse, si\u00e7 shkruan Hygo: \u201c Volteri b\u00ebri nj\u00eb luft\u00eb t\u00eb shk\u00eblqyer, vet\u00ebm kund\u00ebr t\u00eb gjith\u00ebve.\u201d
\nNdon\u00ebse ai pati nj\u00eb jet\u00eb t\u00eb trazuar, me shum\u00eb ziliqar\u00eb, meq\u00eb shkrimet e tij satirike nuk u pan\u00eb mir\u00eb n\u00eb sy t\u00eb pushtetit dhe p\u00ebr k\u00ebt\u00eb arsye u censurua dhe u burgos, ai nuk b\u00ebri kompromis, dhe luftoi deri n\u00eb fund p\u00ebr paqe, liri dhe p\u00ebrparim. Kjo ishte arsyeja pse ai b\u00ebri nj\u00eb jet\u00eb endacake, duke u detyruar shpeshher\u00eb t\u00eb m\u00ebrgonte n\u00ebp\u00ebr shum\u00eb vende t\u00eb Europ\u00ebs.
\nVolteri, me nj\u00eb mori shkrimesh iluministe, qe nj\u00eb apologjet i pakompromis i mbrojtjes s\u00eb t\u00eb drejtave t\u00eb njeriut, liris\u00eb s\u00eb shprehjes- nj\u00eb filozof e shkrimtar q\u00eb nuk llogariti asnj\u00ebher\u00eb n\u00eb pasojat q\u00eb mund t\u2019i kishte p\u00ebr shkak t\u00eb q\u00ebndrimeve t\u00eb forta jokonformiste.
\nAutor i shum\u00eb librave t\u00eb fushave e gjinive t\u00eb ndryshme filozofike e letrare, ai shquhet p\u00ebr librin “Letrat filozofike” (1734), i cili qe vler\u00ebsuar si bomb\u00eb kund\u00ebr regjimit sundues t\u00eb Franc\u00ebs t\u00eb asaj kohe, nj\u00eb lib\u00ebr q\u00eb i tronditi t\u00eb gjitha institucionet e koh\u00ebs, dhe i dha em\u00ebr e lavdi atij.<\/p>\n

Volteri, p\u00ebrve\u00e7se filozof i madh, shkroi edhe shum\u00eb vepra letrare t\u00eb zhanreve t\u00eb ndryshme letrare, t\u00eb cilat u vler\u00ebsuan lart.
\nRomani “Kandidi ose optimizmi” \u00ebsht\u00eb nj\u00eb nga prozat m\u00eb t\u00eb mira t\u00eb tij.
\nLexuesi, p\u00ebrpara vetes ka nj\u00eb histori e jasht\u00ebzakonshme kund\u00ebr molepsjes morale dhe t\u00eb keqes. Kund\u00ebr metafizik\u00ebs s\u00eb g\u00ebnjesht\u00ebrt dhe luft\u00ebrave absurde.
\nAutori k\u00ebt\u00eb e realizon n\u00ebp\u00ebrmjet rr\u00ebfimit t\u00eb historis\u00eb s\u00eb Kandidit dhe peripecive t\u00eb tij t\u00eb gjata dhe t\u00eb shumta, gjat\u00eb rrug\u00ebtimit naiv drejt lumturis\u00eb, rrug\u00ebtim ky q\u00eb zbulon llomotitjet e kota te njeriut dhe absurdet e pafundme q\u00eb e shoq\u00ebrojn\u00eb at\u00eb, sidomos kur ai b\u00ebn\u00eb zgjidhje optimiste p\u00ebr \u00e7\u00ebshtje ontologjike.
\nKandidi, ishte nj\u00eb djalosh i pasionuar pas m\u00ebsimeve t\u00eb Panglosit, nj\u00eb gjermani t\u00eb verbuar pas teoris\u00eb s\u00eb filozofit gjerman, Lajbnicit. N\u00eb fakt, n\u00eb k\u00ebt\u00eb roman, autori e qes\u00ebndis filozofin gjerman, Lajbnicin, dhe teorin\u00eb e tij t\u00eb optimizmit, teori kjo q\u00eb e v\u00eb n\u00eb lajthitje edhe Kandidin, kryepersonazhin e k\u00ebtij romani, i cili verb\u00ebrisht beson te gjermani Panglos, si predikues i k\u00ebsaj teorie; dhe kjo ngjet deri n\u00eb fund t\u00eb romanit, kur ai kupton llomotitjet e tij, dhe i thot\u00eb, megjithat\u00eb: \u201cne duhet ta mbjellim kopshtin ton\u00eb\u201d, q\u00eb dometh\u00ebn\u00eb, nuk mund t\u00eb presim kot p\u00ebr t\u00eb ndryshuar gj\u00ebrat dhe t’ i shpjegojm\u00eb ashti si\u00e7 jan\u00eb, por duhet ta b\u00ebjm\u00eb pun\u00ebn ton\u00eb.
\nKandidi kalon n\u00ebp\u00ebr peripeci t\u00eb pafundme, d\u00ebbohet nga pallati mbret\u00ebror, e humb t\u00eb dashur\u00ebn e tij, Kynegonden, rrihet nga bullgar\u00ebt, p\u00ebson nga t\u00ebrmeti, rrezikon t\u00eb fundoset n\u00eb vapor, rrezikon t\u00eb digjet i gjall\u00eb, b\u00ebhet lyps, udh\u00ebton n\u00ebp\u00ebr vende t\u00eb ndryshme pa gjetur kund prehje e lumturi, por Panglosi, gjitha k\u00ebto ngjarje ia shpjegon si t\u00eb domosdoshme, duke e par\u00eb bot\u00ebn si m\u00eb t\u00eb mir\u00ebn e t\u00eb mirave.
\nKandidi ka nj\u00eb vullnet t\u00eb pamposhtur q\u00eb ta shoh edhe nj\u00ebher\u00eb Kyngond\u00ebn, por kur e realizon k\u00ebt\u00eb, e kupton se lumturia e tij \u00ebsht\u00eb rr\u00ebnuar, dhe m\u00ebsimet e tij ishin gjepura.
\nVolteri, me k\u00ebt\u00eb roman e godet ashp\u00ebr optimizmin e rrem\u00eb:
\n“Medet! -tha Kandidi, optimiz\u00ebm do t\u00eb thot\u00eb t\u00eb mbrosh me k\u00ebmb\u00ebngulje se \u00ebsht\u00eb mir\u00eb \u00e7do gj\u00eb q\u00eb \u00ebsht\u00eb e keqe.”
\nN\u00eb k\u00ebt\u00eb roman, p\u00ebrve\u00e7 tjerash, ka pjes\u00eb mahnit\u00ebse, ku flitet p\u00ebr dashurin\u00eb, artin, librin, religjionin e demagogjin\u00eb.
\nRomani k\u00ebshillon sesi njeriu duhet t\u00eb heq\u00eb dor\u00eb nga fenomene e libra, t\u00eb cilat duhet t\u00eb ruhen si moment i antikitetit, \u201cdi\u00e7ka si monedhat e ndryshkura, t\u00eb cilat nuk sh\u00ebrbejn\u00eb m\u00eb p\u00ebr tregti.\u201d N\u00eb k\u00ebt\u00eb kontekst, n\u00ebp\u00ebrmjet nj\u00eb personazhe, e cila qorton Kandidin, Volteri qorton ashp\u00ebr budallenjt\u00eb q\u00eb adhurojn\u00eb gjith\u00e7ka n\u00eb veprat e nj\u00eb autori. Kjo personazhe, i thot\u00eb Kandidit: \u201cUn\u00eb lexoj p\u00ebr veten time; p\u00eblqej vet\u00ebm ato q\u00eb mund t\u00eb m\u00eb hyjn\u00eb n\u00eb pun\u00eb.\u201d Kjo qe nj\u00eb goditje e r\u00ebnd\u00eb p\u00ebr Kandidin, i cili ishte m\u00ebsuar t\u00eb mos gjykonte asgj\u00eb me kok\u00ebn e vet.
\nN\u00eb fakt, romani \u00ebsht\u00eb nj\u00eb thirrje p\u00ebr secilin lexues, q\u00eb t\u00eb gjykoj\u00eb me kok\u00ebn e vet.
\nKy roman \u00ebsht\u00eb botuar nga “Rilindja” m\u00eb 1972 dhe \u00ebsht\u00eb p\u00ebrkthyer nga Vandush Vin\u00e7ani.<\/p>","protected":false},"excerpt":{"rendered":"

Volteri – ila\u00e7 kund\u00ebr t\u00eb keqes dhe nj\u00eb shkoll\u00eb sesi duhet t\u00eb mbjellim kopshtin ton\u00eb Ndue Ukaj Sapo e lexova romanin e Volterit, “Kandidi ose optimizmi”, nj\u00eb roman filozofik, ku, shkrimtari she filozofi gjenial flet p\u00ebr fenomene letrare e filozofike, p\u00ebr ontologjin\u00eb e p\u00ebrplasjes nd\u00ebrmjet t\u00eb keqes dhe t\u00eb mir\u00ebs, p\u00ebr lig\u00ebshtin\u00eb morale dhe fizike, […]<\/p>","protected":false},"author":1,"featured_media":678,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_exactmetrics_skip_tracking":false,"_exactmetrics_sitenote_active":false,"_exactmetrics_sitenote_note":"","_exactmetrics_sitenote_category":0,"footnotes":""},"categories":[166],"tags":[],"book_author":[],"book_publisher":[],"acf":[],"_links":{"self":[{"href":"https:\/\/www.iwabogdani.org\/sq\/wp-json\/wp\/v2\/posts\/766"}],"collection":[{"href":"https:\/\/www.iwabogdani.org\/sq\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.iwabogdani.org\/sq\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.iwabogdani.org\/sq\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.iwabogdani.org\/sq\/wp-json\/wp\/v2\/comments?post=766"}],"version-history":[{"count":0,"href":"https:\/\/www.iwabogdani.org\/sq\/wp-json\/wp\/v2\/posts\/766\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.iwabogdani.org\/sq\/wp-json\/"}],"wp:attachment":[{"href":"https:\/\/www.iwabogdani.org\/sq\/wp-json\/wp\/v2\/media?parent=766"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.iwabogdani.org\/sq\/wp-json\/wp\/v2\/categories?post=766"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.iwabogdani.org\/sq\/wp-json\/wp\/v2\/tags?post=766"},{"taxonomy":"book_author","embeddable":true,"href":"https:\/\/www.iwabogdani.org\/sq\/wp-json\/wp\/v2\/book_author?post=766"},{"taxonomy":"book_publisher","embeddable":true,"href":"https:\/\/www.iwabogdani.org\/sq\/wp-json\/wp\/v2\/book_publisher?post=766"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}