{"id":11155,"date":"2020-08-09T11:08:11","date_gmt":"2020-08-09T11:08:11","guid":{"rendered":"https:\/\/www.ahmadiyya-islam.org\/al\/?post_type=articles&p=11155"},"modified":"2021-06-11T09:59:01","modified_gmt":"2021-06-11T09:59:01","slug":"filozofia-evropiane-pjesa-i","status":"publish","type":"articles","link":"https:\/\/www.ahmadiyya-islam.org\/al\/artikuj\/filozofia-evropiane-pjesa-i\/","title":{"rendered":"Filozofia evropiane – Pjesa I"},"content":{"rendered":"

(N\u00eb vijim ju sjellim nj\u00eb nga kapitujt e librit fenomenal t\u00eb Hazret Kalifit t\u00eb Kat\u00ebrt t\u00eb Xhematit Musliman Ahmedia, t\u00eb titulluar “Revelation, Rationality, Knowledge & Truth” <\/strong><\/a>(Zbulesa, arsyeja, dija dhe e v\u00ebrteta), t\u00eb botuar p\u00ebr her\u00eb t\u00eb par\u00eb n\u00eb vitin 1998. Ky postim p\u00ebrfshin vet\u00ebm pjes\u00ebn e par\u00eb t\u00eb kapitullit “Filozofia evropiane<\/strong>“. P\u00ebr tem\u00ebn e plot\u00eb, ju lutem lexoni edhe pjes\u00ebn vijuese.)<\/em><\/p>\n

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KUR DIELLI i Iluminizmit sekular p\u00ebrfundimisht per\u00ebndoi mbi Andaluzin\u00eb, disku i tij rrezatues u ngrit nga horizonti i Franc\u00ebs, p\u00ebr t\u00eb buz\u00ebqeshur edhe mbi pjes\u00ebn tjet\u00ebr t\u00eb Evrop\u00ebs. Ai ndri\u00e7oi gjith\u00eb kontinentin nga jugu n\u00eb veri dhe nga lindja n\u00eb per\u00ebndim. Agoi nj\u00eb dit\u00eb e lavdishme e dijes q\u00eb do t\u00eb mbizot\u00ebronte Evrop\u00ebn shekujt e ardhsh\u00ebm. Filloi epoka e Rilindjes.<\/p>\n

Por sot n\u00eb Evrop\u00eb ka pak q\u00eb kuptojn\u00eb sa shume ata i detyrohen Spanj\u00ebs muslimane p\u00ebr k\u00ebt\u00eb agim t\u00eb madh t\u00eb iluminizmit, t\u00eb quajtur Rilindje. P\u00ebr Evrop\u00ebn, shum\u00eb filozof\u00eb, matematikan\u00eb, shkenc\u00ebtar\u00eb, astronom\u00eb dhe mjek\u00eb t\u00eb shquar nga Andaluzia jan\u00eb vet\u00ebm kujtime t\u00eb zhdukura, t\u00eb varrosura n\u00eb varrezat e braktisura t\u00eb harres\u00ebs.<\/p>\n

Me agimin e Rilindjes nd\u00ebrsa err\u00ebsira davaritej, arsyeja dhe racionaliteti filluan t\u00eb shpron\u00ebsonin besimin e verb\u00ebr nga territoret, t\u00eb cilat ai i kishte mbajtur prej koh\u00ebsh n\u00ebn ndikimin e tij t\u00eb fuqish\u00ebm. Nuk ishte e leht\u00eb p\u00ebr t\u00eb mbajtur nj\u00eb ekuilib\u00ebr midis filozofive laike nga nj\u00ebra an\u00eb, dhe fes\u00eb dhe besimit nga ana tjet\u00ebr. Nuk ishte nj\u00eb sfid\u00eb e r\u00ebndomt\u00eb p\u00ebr nj\u00eb shoq\u00ebri t\u00eb ndikuar nga prift\u00ebrinjt\u00eb e asaj epoke q\u00eb t\u00eb mbanin besimin e tyre kund\u00ebr pushtimit t\u00eb ri filozofik t\u00eb arsyes dhe t\u00eb racionalitetit. Ata kishin trash\u00ebguar nj\u00eb imazh t\u00eb Krishterimit, i cili ishte shp\u00ebrb\u00ebr\u00eb n\u00eb dogma mitike, kryesisht n\u00ebn ndikimin Pauline. Nuk ishte m\u00eb e nj\u00ebjta drit\u00eb Hyjnore q\u00eb kishte ndri\u00e7uar Krishtin.<\/p>\n

Edhe para Rilindjes, disa intelektual\u00eb evropian\u00eb ishin p\u00ebrpjekur t\u00eb mbanin nj\u00eb ekuilib\u00ebr midis arsyes dhe besimit. E.J. Skotus (E. J. Scotus), n\u00eb shekullin e IX e.s., kishte dh\u00ebn\u00eb shembullin fisnik p\u00ebr t\u00eb sjell\u00eb nj\u00eb p\u00ebrmas\u00eb arm\u00ebpushimi mes besimit dhe arsyes. Ai mendonte se e v\u00ebrteta nuk mund t\u00eb arrihet vet\u00ebm p\u00ebrmes arsyes, por arsyeja dhe besimi s\u00eb bashku luajn\u00eb rolet e tyre. Sipas tij, besimet fetare n\u00eb fillim ishin krijuar mbi baza t\u00eb arsyeshme, pasi bindjet nuk mund t\u00eb lindin vet\u00ebm nga hamendje. Duhet t\u00eb ket\u00eb baza logjike p\u00ebr nd\u00ebrtimin e bindjes. Mbrapa \u00e7do bindjeje, ka nj\u00eb baz\u00eb t\u00eb arsyes, t\u00eb vet\u00ebdijshme ose t\u00eb pavet\u00ebdijshme. Shkurt, Skotus besonte se besimi i v\u00ebrtet\u00eb nuk duhet t\u00eb barazohej me mitin. P\u00ebr besimin e v\u00ebrtet\u00eb duhet kuptuar se ai \u00ebsht\u00eb krijuar n\u00eb nj\u00eb platform\u00eb solide t\u00eb arsyes. Sipas Skotusit, n\u00eb fillim kur besimi zuri rr\u00ebnj\u00eb n\u00eb mendjen njer\u00ebzore, kjo duhet t\u00eb jet\u00eb b\u00ebr\u00eb e mundur vet\u00ebm p\u00ebr shkak t\u00eb ndonj\u00eb arsyeje dhe t\u00eb nj\u00eb logjike. Por me kalimin e koh\u00ebs, ajo lidhje duhet t\u00eb jet\u00eb zbehur dhe nuk ishte m\u00eb e dallueshme. Prej at\u00ebher\u00eb e m\u00eb tej, besimi dukej se kishte mbetur pezull n\u00eb aj\u00ebr, pa shtyllat e arsyes q\u00eb mund ta mb\u00ebshtesnin at\u00eb. Por, vendosm\u00ebria dhe q\u00ebndresa e besimit q\u00eb kan\u00eb kaluar prov\u00ebn e koh\u00ebs, jan\u00eb tregues t\u00eb faktit q\u00eb ai nuk mund t\u00eb ket\u00eb arritur k\u00ebt\u00eb nivel t\u00eb lart\u00eb t\u00eb bindjes t\u00ebr\u00ebsisht pa arsye apo logjik\u00eb.<\/p>\n

Si p\u00ebrfundim, Skotus sugjeron se vlefshm\u00ebria e besimit duhet t\u00eb shqyrtohet her\u00eb pas here sipas diktateve t\u00eb arsyes. N\u00ebse t\u00eb dy duket se jan\u00eb n\u00eb kund\u00ebrshtim me nj\u00ebra-tjetr\u00ebn, at\u00ebher\u00eb duhet t\u00eb ndjek\u00ebsh arsyen. K\u00ebshtu arsyeja do t\u00eb ket\u00eb gjithmon\u00eb nj\u00eb p\u00ebrpar\u00ebsi mbi besimin.<\/p>\n

\"isakKy q\u00ebndrim ilustrohet m\u00eb s\u00eb miri n\u00eb studimin e Njutonit (1642\u20131727) mbi Trinitetin. P\u00ebr sa koh\u00eb q\u00eb ai nuk shqyrtoi pik\u00ebpamjet e tij fetare t\u00eb trash\u00ebguara, as n\u00eb m\u00ebnyr\u00eb t\u00eb vet\u00ebdijshme dhe as shkencore, vazhdoi t\u00eb mbetej si nj\u00eb i p\u00ebrkushtuar i doktrin\u00ebs. Por n\u00eb nj\u00eb stad t\u00eb m\u00ebvonsh\u00ebm, kur ai vendosi ta v\u00ebr\u00eb besimin e tij n\u00eb prov\u00ebn e arsyes dhe t\u00eb racionalitetit, nuk i mbeti zgjidhje tjet\u00ebr ve\u00e7se t\u00eb hidhte posht\u00eb dogm\u00ebn e trinitetit, q\u00eb p\u00ebr mendimin e tij, kishte d\u00ebshtuar ndaj prov\u00ebs s\u00eb arsyes.<\/p>\n

K\u00ebshtu ai u b\u00eb viktima m\u00eb i madh i t\u00eb gjith\u00eb koh\u00ebrave i paragjykimeve t\u00eb kish\u00ebs s\u00eb krishter\u00eb, i flijuar n\u00eb altarin e kryqit. N\u00eb nderim t\u00eb gjenis\u00eb s\u00eb tij, Njutoni ishte zgjedhur an\u00ebtar i \u201cKolegjit t\u00eb Trinitetit t\u00eb Shenjt\u00eb dhe t\u00eb Pandar\u00eb\u201d t\u00eb Universitetit t\u00eb Kembrixhit, nj\u00eb post q\u00eb ai e mbajti p\u00ebr shum\u00eb vite. Sidoqoft\u00eb, n\u00eb 1675, i dhan\u00eb mund\u00ebsin\u00eb e alternativ\u00ebs ose t\u00eb lironte vendin dhe t\u00eb ruante bindjet e veta, ose t\u00eb komprometonte bindjet dhe t\u00eb pohonte ortodoksin\u00eb e tij n\u00ebn betim nj\u00eb her\u00eb t\u00eb fundit n\u00eb shugurim.<\/p>\n

Por \u201cTriniteti i Shenjt\u00eb dhe i Pandar\u00eb\u201d u ngrit si penges\u00eb n\u00eb rrug\u00ebn e Njutonit. Mospranimi i tij kok\u00ebfort\u00eb i doktrin\u00ebs s\u00eb Trinitetit, i kushtoi jo vet\u00ebm an\u00ebtar\u00ebsin\u00eb, por edhe pag\u00ebn e mir\u00eb prej 60 \u00a3 n\u00eb vit. N\u00eb fakt nuk ishte nj\u00eb shum\u00eb e vog\u00ebl, duke gjykuar nga vlera e paras\u00eb s\u00eb asaj kohe. Me akuz\u00ebn e herezis\u00eb, at\u00eb e hoq\u00ebn nga an\u00ebtar\u00ebsia dhe nga posti n\u00eb universitet. Akuza e herezis\u00eb u shpall publikisht kund\u00ebr tij vet\u00ebm sepse n\u00eb syt\u00eb e tij, adhurimi i Krishtit ishte idhujtari, t\u00eb cil\u00ebn ai e konsideronte m\u00ebkat t\u00eb madh. R. S. Westfall shkruan p\u00ebr Njutonin:<\/p>\n

\u201cAi e njohu Krishtin si nj\u00eb nd\u00ebrmjet\u00ebs hyjnor midis Zotit dhe njer\u00ebzimit, dhe si sh\u00ebrb\u00ebtor p\u00ebr Atin q\u00eb e krijoi at\u00eb.\u201d[i]<\/p>\n

\u201cAi po bindej plot\u00ebsisht se nj\u00eb mashtrim i madh, i cili filloi n\u00eb shekullin e kat\u00ebrt dhe t\u00eb pest\u00eb, kishte zvet\u00ebnuar trash\u00ebgimin\u00eb e kish\u00ebs s\u00eb hershme. N\u00eb qend\u00ebr t\u00eb k\u00ebtij mashtrimi, sipas tij, ishin p\u00ebrpjekjet p\u00ebr t\u00eb prishur Shkrimet e Shenjta n\u00eb mb\u00ebshtetje t\u00eb trinitarizmit. \u00cbsht\u00eb e pamundur t\u00eb thuash sakt\u00ebsisht kur kjo bindje u b\u00eb pjes\u00eb e tij. Por sh\u00ebnimet origjinale d\u00ebshmojn\u00eb pranin\u00eb e hershme t\u00eb dyshimeve tek ai. Kur nuk arriti t\u2019i b\u00ebnte dyshimet t\u00eb heshtnin, ai lejoi q\u00eb ato ta mbizot\u00ebronin at\u00eb.\u201d[ii]<\/p><\/blockquote>\n

Pra, besimi i Njutonit n\u00eb Unitetin e Zotit dhe mohimi i tij ndaj Trinitetit bazoheshin n\u00eb hulumtimin e paansh\u00ebm dhe t\u00eb ndersh\u00ebm t\u00eb besimeve t\u00eb krishtera. Ka shum\u00eb sh\u00ebnime t\u00eb shkruara me dor\u00ebn e tij n\u00eb an\u00ebt e Bibl\u00ebs s\u00eb tij personale:<\/p>\n

\u201cPra, Ati \u00ebsht\u00eb Zoti i Birit (kur Biri konsiderohet) si Zot.\u201d[iii]<\/p><\/blockquote>\n

Westfall nxjerr k\u00ebt\u00eb p\u00ebrfundim:<\/p>\n

\u201c. . . fryti i par\u00eb i studimit teologjik t\u00eb Njutonit ishte thuajse dyshimi p\u00ebr statusin e Krishtit dhe t\u00eb doktrin\u00ebs s\u00eb Trinitetit.\u201d3<\/sup><\/p><\/blockquote>\n

GJAT\u00cb RILINDJES, kur interesi u p\u00ebrt\u00ebri n\u00eb k\u00ebt\u00eb \u00e7\u00ebshtje shekullore t\u00eb besimit kund\u00ebr racionalitetit n\u00eb nj\u00eb baz\u00eb m\u00eb t\u00eb gjer\u00eb, ra mbi fatin e Rene Dekartit (Rene Descartes) (1596\u20131650) p\u00ebr t\u00eb mbajtur lart flamurin e besimit. Problem p\u00ebr t\u00eb nuk ishte Krishterimi kund\u00ebr arsyes. Ishte nj\u00eb \u00e7\u00ebshtje m\u00eb e hapur, besimi vet\u00eb n\u00eb ekzistenc\u00ebn e Zotit n\u00eb nj\u00eb epok\u00eb t\u00eb endjeve filozofike t\u00eb mendjes.<\/p>\n

Si nj\u00eb logjicien me mendje jasht\u00ebzakonisht t\u00eb kthjell\u00ebt q\u00eb ishte, ai jo vet\u00ebm q\u00eb besoi n\u00eb Zot por ishte dhe i pari nd\u00ebr filozof\u00ebt p\u00ebr t\u00eb p\u00ebrballur me guxim \u00e7\u00ebshtjen e arsyes, e cila t\u00eb \u00e7onte te Zoti. P\u00ebr fat t\u00eb mir\u00eb t\u00eb tij, ai nuk pranoi t\u00eb p\u00ebrfshihej n\u00eb nj\u00eb debat p\u00ebr shpjegimin e arsyesh\u00ebm t\u00eb Trinitetit. Ajo q\u00eb ai d\u00ebshmoi ishte thjesht ekzistenca e nj\u00eb Qenieje m\u00eb t\u00eb Lart\u00eb. Ndoshta ishte ky mospranim i dogm\u00ebs mbizot\u00ebruese t\u00eb Krishter\u00eb nga ana e tij, q\u00eb i humbi nj\u00eb vend nderi midis intelektual\u00ebve besimtar\u00eb t\u00eb asaj epoke. J. Gutman e shpjegon k\u00ebt\u00eb situat\u00eb n\u00eb librin e tij Philosophy<\/em>.[iv] K\u00ebtu Dekarti nuk p\u00ebrmendet si nj\u00eb teist q\u00eb beson edhe n\u00eb zbules\u00ebn Hyjnore, q\u00eb n\u00eb fakt ai ishte, por p\u00ebrmendet si nj\u00eb njeri q\u00eb supozohet t\u00eb ishte teist dhe besimtar i zbules\u00ebs Hyjnore. Dekarti pati k\u00ebt\u00eb trajtim vet\u00ebm p\u00ebr arsye t\u00eb shp\u00ebrfilljes racionaliste q\u00eb ai kishte ndaj doktrinave dalluese t\u00eb Krishterimit.<\/p>\n

P\u00ebr fat t\u00eb keq nj\u00eb rebelim i till\u00eb kund\u00ebr Zotit, nuk d\u00ebmtoi ndjeshm\u00ebrin\u00eb e prift\u00ebrinjve t\u00eb krishter\u00eb, aq sa denoncimi publik i Krishterimit. \u00cbsht\u00eb nj\u00eb tragjedi e madhe q\u00eb nj\u00eb filozof dhe matematikan i nj\u00eb niveli kaq t\u00eb lart\u00eb si Dekarti, nuk u nderua sa ai mertionte. Duhet t\u00eb kemi parasysh se ai nuk ishte vet\u00ebm nj\u00eb filozof teorik, por ishte edhe nj\u00eb gjeomet\u00ebr i shquar q\u00eb \u00e7oi vepr\u00ebn e Pitagor\u00ebs (580\u2013500 p.e.s.) n\u00eb gjeometri n\u00eb lart\u00ebsi t\u00eb till\u00eb q\u00eb nuk kishte arritur kurr\u00eb m\u00eb par\u00eb. Ndihmesa e tij e fuqishme n\u00eb gjeometri, q\u00eb p\u00ebrfshinte shum\u00eb vepra pioniere, do t\u00eb kujtohet gjithmon\u00eb me nderim t\u00eb madh p\u00ebr madh\u00ebshtin\u00eb e tij.<\/p>\n

Nj\u00eb tjet\u00ebr shenj\u00eb e madh\u00ebshtis\u00eb s\u00eb Dekartit q\u00ebndron n\u00eb faktin se ishte i pari q\u00eb futi n\u00eb filozofi metod\u00ebn e argumentimit matematik. Koncepti i tij i s\u00eb v\u00ebrtet\u00ebs dhe i absolut\u00ebsis\u00eb fillon me udh\u00ebtimin e tij t\u00eb vet\u00ebdijes. P\u00ebr t\u00eb, prova e s\u00eb v\u00ebrtet\u00ebs lidhet me p\u00ebrshtypjen e par\u00eb q\u00eb merr pasi ke d\u00ebgjuar apo ke v\u00ebzhguar di\u00e7ka. Ai pohoi se \u00e7do gj\u00eb q\u00eb nuk arrin t\u00eb kaloj\u00eb k\u00ebt\u00eb kriter t\u00eb s\u00eb v\u00ebrtet\u00ebs \u00ebsht\u00eb e denj\u00eb t\u00eb dyshohet. Me fjal\u00eb t\u00eb tjera, \u00e7do gj\u00eb q\u00eb mund t\u00eb besohet si e v\u00ebrtet\u00eb pa nj\u00eb argumentim dialektik, do t\u00eb pranohet si e v\u00ebrtet\u00eb e qart\u00eb. Duke zbatuar k\u00ebt\u00eb logjik\u00eb t\u00eb vet\u00ebdijes, kjo q\u00eb pason \u00ebsht\u00eb nj\u00eb parafraz\u00eb e argumentit t\u00eb tij: ngaq\u00eb un\u00eb mendoj se un\u00eb jam \u2013 dhe un\u00eb e pranoj k\u00ebt\u00eb deklarat\u00eb t\u00eb thjesht\u00eb pa e mb\u00ebshtetur at\u00eb me ndonj\u00eb deduksion logjik \u2013 k\u00ebshtu q\u00eb, me siguri q\u00eb un\u00eb jam.<\/p>\n

Si e till\u00eb kjo b\u00ebhet e v\u00ebrteta kryesore dhe e qart\u00eb. N\u00eb lidhje me k\u00ebt\u00eb, nj\u00eb fraz\u00eb e thjesht\u00eb dhe e k\u00ebndshme q\u00eb ai sajoi ishte: \u201cCogito, ergo sum\u201d,<\/em> q\u00eb do thot\u00eb: \u201cUn\u00eb mendoj, prandaj un\u00eb ekzistoj.\u201d[v] E v\u00ebrteta e dyt\u00eb q\u00eb ai njohu pas s\u00eb v\u00ebrtet\u00ebs s\u00eb par\u00eb ishte e v\u00ebrteta e ekzistenc\u00ebs s\u00eb Zotit. Ai llogariti n\u00eb m\u00ebnyr\u00eb matematike se vet\u00eb ideja e nj\u00eb ekzistence t\u00eb till\u00eb ishte d\u00ebshmi e mjaftueshme e ekzistenc\u00ebs s\u00eb Tij, ashtu si shuma e tre k\u00ebndeve t\u00eb nj\u00eb trek\u00ebnd\u00ebshi jan\u00eb me siguri t\u00eb barabarta me shum\u00ebn e dy k\u00ebndeve t\u00eb drejta.<\/p>\n

Prova e tij filozofike e ekzistenc\u00ebs s\u00eb Zotit pavar\u00ebsisht se ishte e pranueshme apo jo p\u00ebr brezat e filozof\u00ebve q\u00eb pasuan at\u00eb, t\u00eb pakt\u00ebn ata ishin thell\u00ebsisht t\u00eb ndikuar prej tij. K\u00ebshtu n\u00eb brezat pasues t\u00eb mendimtar\u00ebve, logjika u p\u00ebrdor lirisht p\u00ebr ose kund\u00ebr besimit n\u00eb ekzistenc\u00ebn e Zotit. Lindi edhe materializmi dialektik si nj\u00eb zhvillim pasues i s\u00eb nj\u00ebjt\u00ebs tendenc\u00eb.<\/p>\n

Kjo linj\u00eb e t\u00eb menduarit vazhdoi n\u00eb shekullin XVII, kur Xhon Loku (John Locke), Berkli (Berkeley) dhe Hjumi (Hume) caktuan kufijt\u00eb e dukuris\u00eb dhe t\u00eb arsyes, duke deklaruar se ata nuk ishin t\u00eb p\u00ebrbashk\u00ebt me kufijt\u00eb e fes\u00eb dhe t\u00eb besimit. Nd\u00ebrsa pajtohet me k\u00ebt\u00eb filozofi, Loku nuk p\u00ebrjashtoi n\u00eb m\u00ebnyr\u00eb kategorike vlefshm\u00ebrin\u00eb e fes\u00eb dhe t\u00eb besimit, por ato ua la besimtar\u00ebve q\u00eb t\u00eb zgjidhnin besimin n\u00eb \u00e7far\u00ebdo lloj m\u00ebnyre. Do t\u2019iu lihej nj\u00eb brezi tjet\u00ebr t\u00eb filozof\u00ebve evropian\u00eb t\u00eb mohonin ekzistenc\u00ebn e Zotit mbi baz\u00ebn e logjik\u00ebs \u2013 Ruso dhe Ni\u00e7e ishin m\u00eb t\u00eb r\u00ebnd\u00ebsishmit midis tyre.<\/p>\n

NI\u00c7E (NIETZSCHE) deklaroi n\u00eb stilin e tij dramatik se Zoti kishte vdekur. Rusoi (Rousseau) mbrojti sintez\u00ebn e nj\u00eb feje t\u00eb re n\u00eb vend t\u00eb feve q\u00eb bazohen mbi zbulesat Hyjnore. Ai i m\u00ebshoi nevoj\u00ebs p\u00ebr nj\u00eb fe t\u00eb bazuar mbi studimin e natyr\u00ebs njer\u00ebzore dhe t\u00eb p\u00ebrvojave njer\u00ebzore. Sipas tij, vet\u00eb mendja e njeriut duhet t\u00eb krijoj\u00eb nj\u00eb kod qytetar ose nj\u00eb regull t\u00eb jet\u00ebs. Ruso duket se \u00ebsht\u00eb nga t\u00eb par\u00ebt nga filozof\u00ebt evropian\u00eb q\u00eb u rebeluan hapur kund\u00ebr \u00e7do filozofie q\u00eb kishte t\u00eb b\u00ebnte me besimin n\u00eb Zot. Ishte nj\u00eb epok\u00eb kur feja ishte e ndikuar thell\u00ebsisht dhe publikisht nga l\u00ebvizja racionaliste.<\/p>\n

Ky brez filozof\u00ebsh u pasua nga utilitarian\u00ebt si Mill dhe Siduik (Sidgwick). N\u00eb thelb ata besuan n\u00eb zgjedhjen e leverdis\u00eb. Ai q\u00eb ka p\u00ebrfitim n\u00eb di\u00e7ka t\u00eb caktuar, duhet t\u00eb ket\u00eb qasje t\u00eb lir\u00eb e t\u00eb pakufizuar n\u00eb t\u00eb. Por kur v\u00ebrehet nj\u00eb p\u00ebrplasje midis egoizmit dhe altruizmit, ata k\u00ebshilluan rekurs tek arsyeja q\u00eb ajo t\u00eb arbitroj\u00eb midis tyre.<\/p>\n

Kjo do t\u00eb thot\u00eb q\u00eb gjat\u00eb ndjekjes s\u00eb k\u00ebnaq\u00ebsis\u00eb, kur \u00ebsht\u00eb fjala p\u00ebr t\u00eb b\u00ebr\u00eb nj\u00eb zgjedhje midis egoizmit t\u00eb skajsh\u00ebm dhe sakrific\u00ebs vet\u00ebmohuese t\u00eb interesit vetjak, \u00ebsht\u00eb arsyeja q\u00eb duhet t\u2019i gjykoj\u00eb ato t\u00eb dyja. Kjo filozofi \u00ebsht\u00eb thjesht magji e fjal\u00ebve, por nuk do t\u00eb thot\u00eb asgj\u00eb n\u00eb thelb. Ata q\u00eb jan\u00eb dh\u00ebn\u00eb pas k\u00ebnaq\u00ebsive nuk do t\u00eb kishin nevoj\u00eb p\u00ebr k\u00ebshill\u00eb nga Bentami, Milli, Siduik, etj., q\u00eb t\u00eb ndalen pak n\u00eb kufirin e moderimit dhe t\u00eb mos hidheshin n\u00eb fush\u00ebn e egoizmit t\u00eb plot\u00eb. P\u00ebr ta zgjedhja midis egoizmit dhe altruizmit do t\u00eb ishte jasht\u00eb diskutimit. Kush do t\u00eb q\u00ebndronte p\u00ebr nj\u00eb arbitrim t\u00eb arsyes n\u00eb fush\u00ebn e d\u00ebshirave t\u00eb tij sensuale? Ai q\u00eb \u00ebsht\u00eb i pushtuar nga k\u00ebnaq\u00ebsit\u00eb epshore dhe vetjake, nuk sheh nevoj\u00eb p\u00ebr ndonj\u00eb k\u00ebshill\u00eb. Ai ndjek k\u00ebt\u00eb rrug\u00eb, edhe pse \u00ebsht\u00eb t\u00ebr\u00ebsisht i vet\u00ebdijsh\u00ebm p\u00ebr dobit\u00eb dhe d\u00ebmet e saj.<\/p>\n

UTILITARIAN\u00cbT u pasuan nga nj\u00eb brez t\u00eb filozof\u00ebve, t\u00eb cil\u00ebt lan\u00eb nj\u00eb gjurm\u00eb t\u00eb thell\u00eb ne historin\u00eb e filozofis\u00eb evropiane. Loku, Berkli, dhe Hjumi t\u00eb njohur si p\u00ebrkrah\u00ebs t\u00eb empirizmit, q\u00ebndrojn\u00eb n\u00eb krye t\u00eb l\u00ebvizjes. Shum\u00eb breza filozof\u00ebsh do t\u00eb ndikoheshin prej tyre. Filozofia e tyre mund t\u00eb p\u00ebrmblidhet n\u00eb nj\u00eb th\u00ebnie t\u00eb thjesht\u00eb: duhet t\u00eb besosh vet\u00ebm n\u00eb p\u00ebrfundimin q\u00eb nxirret nga v\u00ebzhgimi eksperimental q\u00eb edhe mund t\u00eb demonstrohet. Ata besuan se vet\u00ebm arsyeja dhe shenjat e pastra lind\u00ebn ide q\u00eb ishin p\u00ebr t\u2019u pranuar \u2013 ide q\u00eb mund rivler\u00ebsohen p\u00ebrmes eksperimentimit shkencor q\u00eb p\u00ebrs\u00ebritet n\u00eb m\u00ebnyr\u00eb t\u00eb pagabueshme. Nj\u00eb p\u00ebrkufizim m\u00eb i mir\u00eb i shkenc\u00ebs se ky, nuk mund t\u00eb p\u00ebrfytyrohet.<\/p>\n

Pas Hjumit erdhi Emanuel Kanti (Immanuel Kant) (1724\u20131804) q\u00eb ishte prekur dhe ndikuar thell\u00ebsisht nga filozofia realiste e Hjumit. Prandaj realizmi i Kantit i detyrohet shum\u00eb empirizmit t\u00eb Hjumit. P\u00ebr aq sa ishte agnostik, ai ishte mjaft i men\u00e7ur p\u00ebr t\u00eb kuptuar domosdoshm\u00ebrin\u00eb e moralit. Ai ishte ndoshta i pari q\u00eb sugjeroi q\u00eb morali duhet t\u00eb nxirret vet\u00ebm nga arsyeja. Ai e ndau realitetin n\u00eb realitetin fenomenal dhe n\u00eb realitetin neumenal. Ai besonte se hulumtimi shkencor nuk mund t\u00eb shkoj\u00eb p\u00ebrtej fenomenit. Si i till\u00eb, ai p\u00ebrjashtoi q\u00eb ekzistenca e Zotit mund t\u00eb provohet p\u00ebrmes instrumentit t\u00eb hulumtimit fenomenal. Sistemi i tij zakonisht tregohet si idealiz\u00ebm transhedental.<\/p>\n

Kjo m\u00eb tej do t\u00eb sillte idealizmin absolut t\u00eb Hegelit. Shum\u00eb fraza t\u00eb reja u shpik\u00ebn gjat\u00eb k\u00ebsaj periudhe t\u00eb rritjes s\u00eb filozofis\u00eb s\u00eb tij, si\u00e7 jan\u00eb pozitivizmi logjik, ekzistencializmi dhe objektivizmi. Megjithat\u00eb asnj\u00eb kapitull i ri dramatik nuk iu shtua filozofive t\u00eb Platonit dhe t\u00eb Aristotelit, t\u00eb cil\u00ebt mbret\u00ebruan sovran\u00eb si zot\u00ebr t\u00eb padiskutuesh\u00ebm deri n\u00eb fund t\u00eb koh\u00ebs. Edhe klishet\u00eb inteligjente t\u00eb materializmit dialektik dhe t\u00eb socializmit shkencor nuk ishin gj\u00ebra t\u00eb reja, p\u00ebrve\u00e7se ato q\u00eb jan\u00eb diskutuar lirsh\u00ebm n\u00eb veprat e Aristotelit. Megjithat\u00eb nuk duhet harruar se filozof\u00ebt evropian\u00eb nuk ishin m\u00eb pak debitor\u00eb ndaj pararend\u00ebsve t\u00eb tyre musliman\u00eb t\u00eb Andaluzis\u00eb e t\u00eb Bagdatit, sesa ishin ndaj zot\u00ebrve t\u00eb tyre grek\u00eb. Kjo ishte periudha kur idealizmi absolut i Hegelit sundonte n\u00eb m\u00ebnyr\u00eb sovrane. Por, shumica e evropian\u00ebve pak e kuptuan faktin se kjo ishte vet\u00ebm nj\u00eb vazhdim\u00ebsi e idealizmit t\u00eb Platonit. N\u00ebse ne kutpojm\u00eb sakt\u00eb Hegelin, subjektivizmi p\u00ebr t\u00eb ishte i lidhur n\u00eb m\u00ebnyr\u00eb t\u00eb pandashme me realitetet e jashtme. Kjo do t\u00eb thot\u00eb se ai nuk i mohoi realitetet objektive n\u00eb p\u00ebrgjith\u00ebsi, por vuri theksin mbi ep\u00ebrsin\u00eb e ideve.<\/p>\n

Ne shkoll\u00ebn Islame t\u00eb mendimit, sufit\u00eb objektivist\u00eb ishin nj\u00eb histori krejt tjet\u00ebr. Ata e \u00e7onin subjektivizmin e tyre n\u00eb lart\u00ebsi t\u00eb tilla marramend\u00ebse, q\u00eb filozof\u00ebt evropian\u00eb as nuk mund ta kishin \u00ebnd\u00ebrruar. K\u00ebta sufi mund t\u00eb quhen edhe iluzionist\u00eb.<\/p>\n

P\u00cbR SA I P\u00cbRKET \u00e7\u00ebshtjes s\u00eb zbules\u00ebs q\u00eb t\u00eb \u00e7on te dija, asnj\u00eb diskutim i k\u00ebtij lloji nuk gjendet n\u00eb veprat e filozof\u00ebve evropian\u00eb t\u00eb t\u00eb gjith\u00eb brezave. Midis besimtar\u00ebve n\u00eb ekzistenc\u00ebn e Zotit, Dekarti vazhdoi t\u00eb kapej fort te bindja e tij se arsyeja duhet t\u00eb vendoset para besimit. Ai besonte n\u00eb Zot sepse arsyeja e tij e mb\u00ebshteste besimin e tij. K\u00ebshtu q\u00eb, ai nuk gjente kontradikt\u00eb brenda tij. Volteri dhe Toams Peni mendonin se n\u00eb zhvillimin e shoq\u00ebris\u00eb njer\u00ebzore, arsyeja luajti nj\u00eb rol shum\u00eb m\u00eb dometh\u00ebn\u00ebs sesa besimi. N\u00eb filozofin\u00eb metafizike, ishin qen\u00eb tema diskutimi format abstrakte t\u00eb ekzistenc\u00ebs p\u00ebrtej bot\u00ebs materiale, por \u00e7\u00ebshtja e zbules\u00ebs Hyjnore nuk u shqyrtua kurr\u00eb me seriozitet.<\/p>\n

Pavar\u00ebsisht nga interesi filozofik i asaj epoke, n\u00eb gjykimin e meritave krahasuese mes fes\u00eb dhe racionalitetit, ata n\u00eb nj\u00ebfar\u00eb m\u00ebnyre mbet\u00ebn t\u00eb heshtur p\u00ebr \u00e7\u00ebshtjen e zbules\u00ebs se \u00e7far\u00eb roli ajo luajti p\u00ebr t\u00eb udh\u00ebhequr njeriun tek e v\u00ebrteta dhe dija. N\u00eb rastin m\u00eb t\u00eb mir\u00eb, interesi i tyre mbeti rreth ekzistenc\u00ebs s\u00eb Zotit, vet\u00ebm n\u00eb kuptimin filozofik t\u00eb saj. Nuk u b\u00eb kurr\u00eb nj\u00eb k\u00ebrkim p\u00ebr t\u00eb zbuluar ndonj\u00eb gjurm\u00eb provash n\u00eb univers, q\u00eb do t\u00eb mund t\u00eb \u00e7onte n\u00eb prov\u00ebn e ekzistenc\u00ebs s\u00eb Tij. Vlefshm\u00ebria e zbules\u00ebs qiellore nuk u shqyrtua kurr\u00eb me seriozitet. N\u00ebse b\u00ebjm\u00eb nj\u00eb krahasim, p\u00ebrpjekjet moderne p\u00ebr t\u00eb zbuluar mesazhet e jasht\u00ebtok\u00ebsor\u00ebve jan\u00eb b\u00ebr\u00eb shum\u00eb m\u00eb tep\u00ebr seriozisht. P\u00ebrpjekje t\u00eb tilla tashm\u00eb jan\u00eb institucionalizuar dhe financohen nga superfuqi bot\u00ebrore.<\/p>\n

Nd\u00ebrsa po i afrohemi epok\u00ebs moderne, nga koha e Bentamit, Millit dhe Siduikit, gjejm\u00eb nj\u00eb mb\u00ebshtetje p\u00ebrher\u00eb e m\u00eb t\u00eb madhe te racionaliteti, kurse feja shtyhet gradualisht n\u00eb nj\u00eb pozicion m\u00eb pak t\u00eb r\u00ebnd\u00ebsish\u00ebm. Viktima p\u00ebrfundimtare e k\u00ebtij theksimi te racionaliteti ka qen\u00eb besimi n\u00eb Zot. K\u00ebshtu racionaliteti fitoi mbizot\u00ebrim n\u00eb m\u00ebnyr\u00eb t\u00eb ngadalt\u00eb dhe graduale, si shfaqja e nj\u00eb agimi t\u00eb gjat\u00eb nga veriu, q\u00eb nd\u00ebrpritet vet\u00ebm nga nj\u00eb stuhi e rast\u00ebsishme e auror\u00ebs.<\/p>\n

Racionalist\u00ebt i dhan\u00eb p\u00ebrpar\u00ebsi arsyes ndaj t\u00eb gjitha mjeteve t\u00eb tjera, p\u00ebr t\u00eb arritur dijen dhe t\u00eb v\u00ebrtet\u00ebn. Megjithat\u00eb, mes racionalist\u00ebve ne gjejm\u00eb t\u00eb dy lloje t\u00eb tyre, edhe besimtar\u00eb t\u00eb krishter\u00eb, edhe jobesimtar\u00eb, edhe pse k\u00ebta t\u00eb fundit mbizot\u00ebruan p\u00ebrher\u00eb. Gjat\u00eb epok\u00ebs s\u00eb k\u00ebtij racionalizmi, Kisha u detyrua t\u00eb mbronte Krishterimin, me \u00e7far\u00ebdo argumentesh logjike q\u00eb mund t\u00eb grumbullonte. Por ajo b\u00ebri nj\u00eb gabim strategjik, q\u00eb u hodh n\u00eb fush\u00ebbetej\u00eb kund\u00ebr arsyes dhe racionalitetit.<\/p>\n

Teist\u00ebt m\u00eb t\u00eb r\u00ebnd\u00ebsish\u00ebm t\u00eb k\u00ebsaj periudhe ishin Kirkegardi (Kierkegaard), Xhaspersi (Jaspers) dhe Marseli (Marcel). Ishte Kirkegardi i pari prej tyre q\u00eb i ra kamban\u00ebs s\u00eb alarmit q\u00eb njoftonte Kish\u00ebn t\u00eb mos b\u00ebnte vet\u00ebvrasje duke hyr\u00eb n\u00eb aren\u00ebn e debatit logjik midis fes\u00eb dhe arsyes. Duke iu referuar p\u00ebrpjekjeve t\u00eb Kirkegardit p\u00ebr t\u00eb shp\u00ebtuar fen\u00eb nga sulmi i arsyes, Kopleston shkruan n\u00eb Contemporary Philosophy<\/em>:<\/p>\n

\u201cKjo procedur\u00eb, p\u00ebr Kirkegardin, ishte thjesht nj\u00eb tradhti e pandershme ndaj krishterimit. Dialektika hegeliane \u00ebsht\u00eb nj\u00eb armik brenda sht\u00ebpis\u00eb; dhe nuk \u00ebsht\u00eb detyr\u00eb e asnj\u00eb shkrimtari apo predikuesi t\u00eb krishter\u00eb t\u00eb dob\u00ebsoj\u00eb krishterimin p\u00ebr t\u00eb k\u00ebnaqur publikun e p\u00ebrgjithsh\u00ebm t\u00eb shkolluar. Doktrina e mish\u00ebrimit p\u00ebr hebrenjt\u00eb ishte nj\u00eb penges\u00eb dhe p\u00ebr grek\u00ebt nj\u00eb marr\u00ebzi dhe k\u00ebshtu do t\u00eb jet\u00eb gjithmon\u00eb. Sepse kjo doktrin\u00eb jo vet\u00ebm q\u00eb kap\u00ebrcen arsyen por \u00ebsht\u00eb edhe neverit\u00ebse p\u00ebr arsyen: \u00ebsht\u00eb paradoks madh\u00ebshtor dhe mund t\u00eb pranohet vet\u00ebm nga besimi me p\u00ebrfshirjen dhe interesin pasionant. Z\u00ebvend\u00ebsimi i arsyes p\u00ebr besimin do t\u00eb thot\u00eb vdekje e Krishterimit.”[vi]<\/p><\/blockquote>\n

Po t\u00eb thellohej m\u00eb tej Kirkegardi n\u00eb k\u00ebt\u00eb \u00e7\u00ebshtje, do t\u00eb kuptonte se edhe e kund\u00ebrta gjithashtu ishte e v\u00ebrtet\u00eb. Kjo thuajse n\u00ebnkuptonte se besimi i krishter\u00eb t\u00eb ishte plot\u00ebsisht i zbraz\u00ebt nga arsyeja dhe racionaliteti. At\u00eb mund t\u00eb pranoj\u00eb dikush q\u00eb t\u00ebrhiqet n\u00eb guask\u00ebn e mospranimit kok\u00ebfort\u00eb t\u00eb arsyes. N\u00eb momentin q\u00eb breshka guxon t\u00eb nxjerr\u00eb kok\u00ebn e saj, racionaliteti, q\u00eb n\u00eb mund\u00ebsin\u00eb e par\u00eb, do t\u2019i thyej\u00eb qaf\u00ebn. Megjithat\u00eb, Kikergardi besonte se ai mund t\u00eb mbante nj\u00ebkoh\u00ebsisht Krishterimin dhe arsyen. Ndoshta ai dinte sesi t\u00eb b\u00ebnte dy gj\u00ebra t\u00eb pamundura nj\u00ebher\u00ebsh!<\/p>\n

Berkli dhe Hegeli mbeten vazhdimisht t\u00eb bindur se arsyes duhet t\u2019i jepet p\u00ebrpar\u00ebsi mbi p\u00ebrvoj\u00ebn shqisore. Zoti p\u00ebr ta ishte nj\u00eb p\u00ebrfytyrim q\u00eb u shpik p\u00ebr t\u00eb mbushur nj\u00eb zbraz\u00ebti logjike. K\u00ebshtu debati vazhdoi t\u00eb ndizej midis filozof\u00ebve evropian\u00eb q\u00eb besonin [n\u00eb fen\u00eb e krishter\u00eb] dhe atyre q\u00eb nuk besonin. Debati mori p\u00ebrmasa deri sa zjarri u shua vetvetiu, pasi u dogj t\u00ebr\u00ebsisht. E vetmja gj\u00eb q\u00eb mbeti ishte hiri i besimit, i mbyllur n\u00eb arkivolet e agnosticizmit dhe t\u00eb ateizmit.<\/p>\n

P\u00ebr sa u p\u00ebrket filozof\u00ebve hebrenj q\u00eb besonin, strategjia e tyre ishte shum\u00eb m\u00eb e mbrojtur. Ata besonin n\u00eb v\u00ebrtet\u00ebsin\u00eb historike t\u00eb besimit t\u00eb tyre. E kaluara fitimtare e Judaizmit mbi antagonist\u00ebt e tij johebrenj, ishte e mjaftueshme p\u00ebr t\u00eb mbajtur t\u00eb pashuar th\u00ebngjijt\u00eb e tyre. Debati mes besimit nga nj\u00ebra an\u00eb dhe arsyes nga ana tjet\u00ebr, ishte thjesht e pavend.<\/p>\n

(LEXONI: Filozofia evropiane PJESA II<\/a>)<\/strong><\/p>\n

\n

[i] WESTFALL, R.C. (1993) The Life of Issac Newton. Cambridge University Press, Cambridge, f. 124.
\n[ii] WESTFALL, R.C. (1993) The Life of Issac Newton. Cambridge University Press, Cambridge, f. 122.
\n[iii] WESTFALL, R.C. (1993) The Life of Issac Newton. Cambridge University Press, Cambridge, f. 121.
\n[iv] GUTMAN, J. (1963) Philosophy A to Z. Grosset & Dunlap Inc, New York.
\n[v] KIERNAN, T. (1966) Who’s Who In The History of Philosophy. Vision Press, New York, f. 54.
\n[vi] COPLESTON, F. (1956) Contemporary Philosophy. Studies of Logical Positivism and Existentialism. Burns, Oates and Washbourne Ltd., London, f.154\u2013155.<\/p>\n

(P\u00ebrktheu n\u00eb shqip: \u00c7apajev Zera)<\/p>\n","protected":false},"excerpt":{"rendered":"

Analiz\u00eb e thell\u00eb e filozofis\u00eb evropiane. Trajtohen E.J. Skotus, Isak Njutoni, Rilindja evropiane, Rene Dekarti, Xhon Loku, Berkli, Hjumi, Ni\u00e7e, Bentami, Milli, Siduik, Emanuel Kanti, Kirkegardi, Hegeli, Sartri etj.<\/p>\n","protected":false},"featured_media":11158,"template":"","tags":[291,612,609,170,634,610,611],"authors":[457],"content_source":[581],"class_list":["post-11155","articles","type-articles","status-publish","has-post-thumbnail","hentry","tag-isai-jezusi-krishti","tag-kanti-emanuel","tag-nice-fridrih","tag-njutoni","tag-revelation-rationality","tag-skotus-e-j","tag-triniteti","topics-filozofia","topics-krishterimi","topics-shpallja-hyjnore","article-cat-artikuj","authors-hazret-mirza-tahir-ahmedi","content_source-alislam"],"acf":[],"yoast_head":"\nFilozofia evropiane - Pjesa I<\/title>\n<meta name=\"description\" content=\"Analiz\u00eb e thell\u00eb e filozofis\u00eb evropiane. Trajtohen E.J. Skotus, Isak Njutoni, Rilindja evropiane, Rene Dekarti, Xhon Loku, Berkli, Hjumi, Ni\u00e7e, Bentami, Milli, Siduik, Emanuel Kanti, Kirkegardi, Hegeli, Sartri etj.\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.ahmadiyya-islam.org\/al\/artikuj\/filozofia-evropiane-pjesa-i\/\" \/>\n<meta property=\"og:locale\" content=\"sq_AL\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Filozofia evropiane - Pjesa I\" \/>\n<meta property=\"og:description\" content=\"Analiz\u00eb e thell\u00eb e filozofis\u00eb evropiane. Trajtohen E.J. 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