{"id":11160,"date":"2020-08-09T12:44:40","date_gmt":"2020-08-09T12:44:40","guid":{"rendered":"https:\/\/www.ahmadiyya-islam.org\/al\/?post_type=articles&p=11160"},"modified":"2021-02-27T15:15:24","modified_gmt":"2021-02-27T15:15:24","slug":"filozofia-evropiane-2-marksizmi-komunizmi-kunder-besimit-ne-zot","status":"publish","type":"articles","link":"https:\/\/www.ahmadiyya-islam.org\/al\/artikuj\/filozofia-evropiane-2-marksizmi-komunizmi-kunder-besimit-ne-zot\/","title":{"rendered":"Filozofia evropiane – pjesa II – Marksizmi dhe Komunizmi kund\u00ebr besimit n\u00eb Zot"},"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 dyt\u00eb t\u00eb kapitullit “Filozofia evropiane<\/strong>“. P\u00ebr tem\u00ebn e plot\u00eb, ju lutem lexoni edhe PJES\u00cbN E PAR\u00cb<\/a>)<\/em><\/p>\n

———————<\/p>\n

Midis ateist\u00ebve, Ni\u00e7e, Sartri dhe Merlo-Ponti, Kamy dhe Marksi ishin nj\u00eb kategori m\u00eb vete. Askush nuk besonte n\u00eb p\u00ebrgjith\u00ebsime. Nd\u00ebrkaq p\u00ebr ta nuk ishte e mundur t\u2019i jepje subjektivitetit karakter universal. Ka di\u00e7ka unike n\u00eb p\u00ebrvoj\u00ebn subjektive t\u00eb gjithsecilit, q\u00eb ai nuk mund t\u00eb ndahet t\u00ebr\u00ebsisht me t\u00eb tjer\u00ebt.<\/p>\n

Mendojm\u00eb se k\u00ebtu \u00ebsht\u00eb e r\u00ebnd\u00ebsishme t\u2019i kushtojm\u00eb nj\u00eb pjes\u00eb m\u00eb vete Marksizmit. Sado t\u00eb mos pajtohemi me k\u00ebt\u00eb filozofi, nuk mund t\u00eb mohohet se ajo ka merituar nj\u00eb vend t\u00eb p\u00ebrhersh\u00ebm q\u00eb do t\u00eb trajtohet gjithmon\u00eb me respekt nga nj\u00eb num\u00ebr jasht\u00ebzakonisht i madh i njer\u00ebzve n\u00eb t\u00eb gjith\u00eb bot\u00ebn.<\/p>\n

\"karlMARKSI (1818\u20131883) nj\u00eb prej filozof\u00ebve ateist\u00eb t\u00eb shekullit XIX, p\u00ebr nga r\u00ebnd\u00ebsia e tij duhet trajtuar m\u00eb vete. P\u00ebr t\u00eb mohimi i Zotit nuk \u00ebsht\u00eb thjesht i rast\u00ebsish\u00ebm, por \u00ebsht\u00eb nj\u00eb komponent i pandash\u00ebm i filozofis\u00eb s\u00eb tij, me t\u00eb cil\u00ebn feja \u00ebsht\u00eb absolutisht e papajtueshme. Sipas tij njer\u00ebzit jan\u00eb si element\u00eb q\u00eb bashk\u00ebveprojn\u00eb me nj\u00ebri-tjetrin, q\u00eb ndikohen dhe qeverisen nga ligjet socio-ekonomike. Njer\u00ebzit duhet t\u00eb \u00e7lirohen nga nd\u00ebrhyrjet fetare, pasi ato devijojn\u00eb kursin e tyre t\u00eb natyrsh\u00ebm. P\u00ebr Marksin, zbulesa dhe frym\u00ebzimi q\u00ebndrojn\u00eb jasht\u00eb fjalorit t\u00eb mendimit filozofik.<\/p>\n

Pas tij \u00ebsht\u00eb Ni\u00e7e, q\u00eb vjen me personalitetin e tij t\u00eb ve\u00e7ant\u00eb dominues. Pena e tij q\u00eb i ngjan nj\u00eb shpate, sh\u00ebnjestron Zotin si viktim\u00ebn e tij kryesore, derisa e shpall At\u00eb t\u00eb vdekur; ose, t\u00eb pakt\u00ebn k\u00ebshtu mendoi ai. N\u00eb fakt, ai nuk pati njohuri p\u00ebr ndonj\u00eb Zot tjet\u00ebr, p\u00ebrve\u00e7 Zotit t\u00eb dogm\u00ebs s\u00eb krishter\u00eb dhe ishte Ai, t\u00eb cilin shpata e tij e arsyes e vrau. K\u00ebshtu, Kirkegardi provohet aq i drejt\u00eb n\u00eb paralajm\u00ebrimin e tij q\u00eb ai u b\u00ebri prift\u00ebrinjve q\u00eb t\u00eb mbanin heshtje t\u00eb shurdh\u00ebr p\u00ebr misterin Hyjnor t\u00eb Trinitetit; n\u00eb vend q\u00eb t\u00eb ftonin telashe duke u p\u00ebrpjekur ta mbronin at\u00eb me instrumente t\u00eb arsyes.<\/p>\n

N\u00eb fakt, shumica e filozof\u00ebve ateist\u00eb t\u00eb Evrop\u00ebs s\u00eb asaj epoke ishin drejtuar n\u00eb mohimin e Zotit kryesisht nga Kisha e Krishter\u00eb, e cila kishte mistifikuar imazhin e Zotit deri n\u00eb absurditet. Nd\u00ebr filozof\u00ebt e tjer\u00eb ateist\u00eb, Sartre (1905\u20131980) ishte ndoshta m\u00eb interesanti dhe m\u00eb i gjalli. Ai dinte t\u00eb formulonte fraza t\u00eb thjeshta me ide t\u00eb thella. Duke treguar se njeriu i lir\u00eb n\u00eb nj\u00eb univers pa konceptin e Zotit, sa i pafuqish\u00ebm ndihet, ai shprehet:<\/p>\n

\u201c… njeriu \u00ebsht\u00eb i d\u00ebnuar t\u00eb jet\u00eb i lir\u00eb.\u201d[i]<\/p><\/blockquote>\n

Dometh\u00ebn\u00eb, kur njeriu vendos t\u00eb b\u00ebj\u00eb zgjedhje p\u00ebr veten e tij, \u00ebsht\u00eb nj\u00eb sfid\u00eb jasht\u00ebzakonisht e v\u00ebshtir\u00eb p\u00ebr t\u2019u p\u00ebrmbushur. Nuk ka tjet\u00ebr q\u00eb mund ta ndihmoj\u00eb at\u00eb ose t\u00eb udh\u00ebheq\u00eb hapat e tij n\u00eb shkret\u00ebtir\u00ebn e eg\u00ebr t\u00eb ekzistenc\u00ebs. Duke komentuar episodin e Abrahamit a.s., ai shpjegon pranin\u00eb e engj\u00ebjve si nj\u00eb fenomen psikik. P\u00ebr t\u00eb zbulesa hyjnore q\u00eb engj\u00ebjt i soll\u00ebn Abrahamit a.s., nuk ishte ve\u00e7se ankthi i shpirtit t\u00eb tij. Sado t\u00eb gabuar t\u00eb konsiderojm\u00eb shpjegimin e Sartres, duhet t\u2019i b\u00ebjm\u00eb homazh shp\u00ebrthimit t\u00eb zjarrt\u00eb t\u00eb d\u00ebshp\u00ebrimit dhe hakmarrjes s\u00eb tij. Ky shpjegim vlen n\u00eb m\u00ebnyr\u00eb shum\u00eb m\u00eb t\u00eb p\u00ebrshtatshme p\u00ebr vet\u00eb Sartren, i cili mund t\u00eb ket\u00eb p\u00ebsuar dhimbje ankthi dhe t\u00ebrbim gjat\u00eb zbraz\u00ebtis\u00eb s\u00eb filozofis\u00eb s\u00eb tij t\u00eb pa Zot. Deklarata \u2018zbulesa \u00ebsht\u00eb ankthi i shpirtit\u2019, \u00ebsht\u00eb v\u00ebrtet nj\u00eb zbulim i madh nga k\u00ebndv\u00ebshtrimi i favorsh\u00ebm i nj\u00eb ateisti \u2013 me kusht q\u00eb n\u00ebse ateist\u00ebt pranojn\u00eb ndonj\u00ebher\u00eb se ata kan\u00eb edhe shpirtra. Bernard Shaw \u00ebsht\u00eb af\u00ebr Sartres, por jo shum\u00eb, kur p\u00ebrkufizon zbules\u00ebn si \u2018z\u00ebra t\u00eb brendsh\u00ebm\u2019 \u2013 kjo, n\u00eb rastin m\u00eb t\u00eb mir\u00eb, \u00ebsht\u00eb nj\u00eb v\u00ebrejtje e zgjuar e nj\u00eb dramaturgu q\u00eb i mungojn\u00eb thell\u00ebsia dhe forca e reflektimit t\u00eb Sartres! Pas gjith\u00eb s\u00eb th\u00ebn\u00ebs dhe t\u00eb b\u00ebr\u00ebs, Sartre nuk arrin t\u00eb b\u00ebj\u00eb dallimin mes frym\u00ebzimit dhe zbules\u00ebs, terma q\u00eb thjesht nuk ekzistojn\u00eb n\u00eb filozofin\u00eb e tij; ajo q\u00eb ekziston \u00ebsht\u00eb agonia e shpirtit \u2013 nj\u00eb gjuh\u00eb e zjarrt\u00eb q\u00eb shp\u00ebrthen gjat\u00eb d\u00ebshp\u00ebrimit t\u00eb her\u00ebpashersh\u00ebm. Sipas tij, asnj\u00eb zbules\u00eb nuk zbret nga lart dhe, \u00e7far\u00ebdo q\u00eb ngrihet, ngrihet nga thell\u00ebsia e m\u00ebrzis\u00eb s\u00eb njeriut.<\/p>\n

Hegeli (1770\u20131831) \u00ebsht\u00eb nj\u00eb agnostik tjet\u00ebr, q\u00eb nuk \u00ebsht\u00eb aq i interesuar dhe i p\u00ebrkushtuar n\u00eb mohimin n\u00eb Zot. Filozofia e tij nuk \u00ebsht\u00eb e lidhur drejtp\u00ebrdrejt me \u00e7\u00ebshtjet fetare. Nd\u00ebr kontributet e tij t\u00eb shk\u00eblqyera \u00ebsht\u00eb p\u00ebrpjekja e tij p\u00ebr t\u00eb krijuar nj\u00eb ur\u00eb lidh\u00ebse midis subjektivitetit dhe objektivitetit.<\/p>\n

Ishte ai q\u00eb prezantoi p\u00ebr her\u00eb t\u00eb par\u00eb konfliktin dialektik mes ideve t\u00eb nj\u00eb brezi dhe ideve t\u00eb brezit vijues. Kjo \u00ebsht\u00eb teoria e njohur hegeliane e luft\u00ebs dialektike midis tez\u00ebs dhe antisez\u00ebs. Ai thjesht besonte n\u00eb kund\u00ebrshtim t\u00eb ideve. Kjo do t\u00eb thot\u00eb q\u00eb idet\u00eb q\u00eb jan\u00eb n\u00eb kund\u00ebrshtim me nj\u00ebra-tjetr\u00ebn, por jo kontradiktore, mbeten n\u00eb nj\u00eb luft\u00eb dialektike p\u00ebr t\u00eb arritur ep\u00ebrsin\u00eb.<\/p>\n

Sipas tez\u00ebs s\u00eb tij, rezultati i k\u00ebsaj \u00ebsht\u00eb se idet\u00eb superiore lindin n\u00eb m\u00ebnyr\u00eb t\u00eb pashmangshme nga proceset e m\u00ebparshme dialektike. Nga ana tjet\u00ebr, kjo rezulton n\u00eb lindjen e nj\u00eb anti-teze tjet\u00ebr, t\u00eb lindur nga tezat e m\u00ebparshme. K\u00ebshtu vijon derisa p\u00ebrfundimisht arrihet nj\u00eb tez\u00eb e stabilizuar, e cila demonstron nj\u00eb kuptim pozitiv dhe t\u00eb q\u00ebndruesh\u00ebm t\u00eb natyr\u00ebs s\u00eb realitetit objektiv.<\/p>\n

Hegeli e p\u00ebrdori k\u00ebt\u00eb metod\u00eb p\u00ebr t\u00eb provuar rolin e logjik\u00ebs p\u00ebr arritjen e dijes. Sidoqoft\u00eb, kjo metod\u00eb dialektike p\u00ebr t\u00eb arritur t\u00eb v\u00ebrtet\u00ebn \u00ebsht\u00eb e mundur vet\u00ebm brenda sistemeve q\u00eb jan\u00eb faktike dhe jo abstrakte. Rezultati p\u00ebrfundimtar i k\u00ebsaj orvatjeje idesh \u00ebsht\u00eb ajo q\u00eb ai e cil\u00ebsoi si ideja absolute. Ky ishte koncepti i Hegelit p\u00ebr realitetin p\u00ebrfundimtar mbi t\u00eb v\u00ebrtet\u00ebn universale. P\u00ebr t\u00eb, historia nuk \u00ebsht\u00eb gj\u00eb tjet\u00ebr ve\u00e7se l\u00ebvizja e mendimit, integrimi i tezave dhe i antitezave n\u00eb sinteza. Sipas fjal\u00ebve t\u00eb Leninit, Hegeli besonte:<\/p>\n

\u201cJeta krijon trurin. Natyra pasqyrohet n\u00eb trurin e njeriut. Duke kontrolluar dhe duke aplikuar sakt\u00ebsin\u00eb e k\u00ebtyre pasqyrimeve n\u00eb praktik\u00ebn dhe teknik\u00ebn e tij, njeriu arrin n\u00eb t\u00eb v\u00ebrtet\u00ebn objektive.\u201d[ii]<\/p>\n

P\u00ebr Hegelin, \u00e7do teori ideologjike q\u00eb nuk ka lidhje me sfer\u00ebn e p\u00ebrvoj\u00ebs fizike, nuk vlen t\u00eb konsiderohet seriozisht. Andaj, \u00e7do diskutim mbi r\u00ebnd\u00ebsin\u00eb e saj, \u00ebsht\u00eb vet\u00ebm nj\u00eb k\u00ebrkim arg\u00ebtues.<\/p>\n

Duke zbatuar filozofin\u00eb e Hegelit, ishte Marksi ai q\u00eb eksperimentoi p\u00ebr t\u2019i dh\u00ebn\u00eb njeriut nj\u00eb kod t\u00eb ri t\u00eb jet\u00ebs, bazuar vet\u00ebm n\u00eb arsyetimin e njeriut. Nisi nj\u00eb prov\u00eb t\u00ebr\u00ebsisht laike, e cila shum\u00eb shpejt filloi t\u00eb g\u00ebzonte respektin e shoq\u00ebris\u00eb. Lindi nj\u00eb lloj feje politiko-ekonomike e krijuar nga njeriu, e bazuar n\u00eb mohimin e Zotit. Studiuesit marksist\u00eb ishin n\u00eb marr\u00ebveshje parimore me k\u00ebndv\u00ebshtrimin hegelian dhe hodh\u00ebn posht\u00eb nocionin e s\u00eb v\u00ebrtet\u00ebs s\u00eb p\u00ebrjetshme. Ata nuk pranuan q\u00eb e v\u00ebrteta objektive t\u00eb ishte absolute. Ajo gjithnj\u00eb ishte relative n\u00eb nj\u00eb koh\u00eb dhe rrethan\u00eb t\u00eb ve\u00e7ant\u00eb.<\/p>\n

\"FriedrichMidis mendimtar\u00ebve socialist\u00eb, Engelsi pranoi iden\u00eb e s\u00eb v\u00ebrtet\u00ebs absolute, dhe k\u00ebshtu mori kund\u00ebrshtimin e Bogdanovit. N\u00eb p\u00ebrgjith\u00ebsi, p\u00ebr filozof\u00ebt komunist\u00eb, e v\u00ebrteta \u00ebsht\u00eb dija q\u00eb merret nga studimi objektiv t\u00eb nj\u00eb kohe dhe gjendje t\u00eb caktuar. Brenda k\u00ebtyre specifikave, e v\u00ebrteta \u00ebsht\u00eb dija, dhe dija \u00ebsht\u00eb e v\u00ebrteta. Si e till\u00eb, dija mund t\u00eb p\u00ebrkufizohet si nj\u00eb e v\u00ebrtet\u00eb objektive q\u00eb ndryshon vazhdimisht, duke korresponduar me mjediset q\u00eb jan\u00eb gjithnj\u00eb n\u00eb ndryshim.<\/p>\n

Nuk kaloi shum\u00eb koh\u00eb, q\u00eb kjo filozofi materialiste u shnd\u00ebrrua n\u00eb nj\u00eb m\u00ebnyr\u00eb t\u00eb shuguruar t\u00eb jet\u00ebs. Marksi u shpall jo vet\u00ebm apostulli kryesor i k\u00ebsaj feje pa Zot, madje dhe orakulli i saj. N\u00eb vijim, na duhet t\u2019i drejtohemi atij p\u00ebr nj\u00eb studim t\u00eb thelluar, sepse ishte pik\u00ebrisht fuqia mahnit\u00ebse e ides\u00eb s\u00eb tij dhe jo thjesht mekanizmi i materializmit dialektik, q\u00eb do t\u00eb ndryshonte fytyr\u00ebn e Tok\u00ebs.<\/p>\n

N\u00eb spektrin e konfliktit t\u00eb ideve dhe t\u00eb besimeve t\u00eb njer\u00ebzimit, feja q\u00ebndron n\u00eb nj\u00eb ekstrem, duke v\u00ebn\u00eb theksin n\u00eb rolin e zbules\u00ebs si parimi m\u00eb i vlefsh\u00ebm i udh\u00ebzimit. Marksizmi q\u00ebndron n\u00eb ekstremin tjet\u00ebr, me mohimin e plot\u00eb t\u00eb s\u00eb v\u00ebrtet\u00ebs q\u00eb vjen nga zbulesa. Midis k\u00ebtyre dyve, gjenden filozofi t\u00eb tjera t\u00eb ndryshme: disa m\u00eb af\u00ebr nj\u00ebr\u00ebs, disa m\u00eb af\u00ebr tjetr\u00ebs. Por, mohimi i gjith\u00eb asaj q\u00eb k\u00ebrkon feja, nuk \u00ebsht\u00eb gjetur n\u00eb m\u00ebnyr\u00eb aq t\u00eb plot\u00eb dhe absolute askund tjet\u00ebr, p\u00ebrve\u00e7se n\u00eb filozofin\u00eb marksiste dhe n\u00eb socializmin shkencor.<\/p>\n

Nd\u00ebr t\u00eb gjith\u00eb filozof\u00ebt evropian\u00eb, Marksi, p\u00ebr hir t\u00eb s\u00eb v\u00ebrtet\u00ebs, duket se \u00ebsht\u00eb me mendjen m\u00eb t\u00eb qart\u00eb, por idealist pa e rr\u00ebfyer idealizmin e tij, jasht\u00ebzakonisht dinak n\u00eb strategjin\u00eb e tij filozofike kund\u00ebr Zotit dhe fes\u00eb. P\u00ebr t\u00eb, Zoti dhe zbulesa nuk kan\u00eb asnj\u00eb kuptim, k\u00ebshtu q\u00eb, edhe frym\u00ebzimi nuk ka vend n\u00eb filozofin\u00eb e tij. Ai nuk pajtohet me idealizmin e Hegelit, q\u00eb u paraprin realiteteve objektive dhe merr pjes\u00eb n\u00eb aktivizimin e tyre.<\/p>\n

N\u00eb filozofin\u00eb e Hegelit, fillimisht lind ideja dhe, m\u00eb von\u00eb, n\u00ebn ndikimin e saj, vijn\u00eb ndryshimet materiale. K\u00ebshtu, kur k\u00ebto ndryshime rriten deri n\u00eb nj\u00eb faz\u00eb t\u00eb caktuar t\u00eb pjekuris\u00eb dhe mbarsin ide t\u00eb reja, k\u00ebtyre u vjen radha q\u00eb t\u2019u n\u00ebnshtrohen provave t\u00eb reja t\u00eb verifikimit. K\u00ebshtu ato l\u00ebvizin val\u00eb-val\u00eb, duke transferuar realitetet subjektive n\u00eb t\u00eb v\u00ebrteta objektive t\u00eb dukshme dhe t\u00eb demonstrueshme.<\/p>\n

Marksi \u00ebsht\u00eb mjaft i zgjuar t\u00eb dalloj\u00eb tigrin n\u00eb ka\u00e7ub\u00eb. N\u00ebse idet\u00eb subjektive shnd\u00ebrrohen n\u00eb realitete objektive, si\u00e7 do t\u00eb k\u00ebrkonte filozofia hegeliane, at\u00ebher\u00eb idet\u00eb subjektive kan\u00eb ep\u00ebrsi mbi realitetin objektiv. Kjo do t\u00eb krijonte nj\u00eb zinxhir t\u00eb rreziksh\u00ebm shkak-pasoje. Idet\u00eb k\u00ebrkojn\u00eb nj\u00eb vet\u00ebdije paraprake, e cila nuk mund t\u00eb konceptohet pa konceptin e jet\u00ebs. Si e till\u00eb, kjo p\u00ebrfundimisht do t\u00eb \u00e7onte te Zoti, si Nism\u00ebtari i Shkakut, q\u00eb mund t\u00eb sjell\u00eb ndryshime objektive me instrumentin e ides\u00eb. Ndoshta kjo \u00ebsht\u00eb arsyeja q\u00eb Marksi nuk pajtohet hapur me idealizmin hegelian. Megjithat\u00eb, me nj\u00eb kthes\u00eb delikate n\u00eb sekuenc\u00ebn e shkakut dhe t\u00eb pasoj\u00ebs, ai e shnd\u00ebrron filozofin\u00eb hegeliane n\u00eb at\u00eb t\u00eb vetin. Ai v\u00eb materien p\u00ebrpara ides\u00eb. Kjo luft\u00eb dialektike nuk fillon me iden\u00eb, por me materien q\u00eb drejtohet nga ligjet autonome t\u00eb natyr\u00ebs. Rrjedhimisht, materializmi dialektik arrin n\u00eb p\u00ebrfundimin e tij logjik, me ose pa ndihm\u00ebn e ideve. Materia e past\u00ebr g\u00ebrryen rrjedh\u00ebn e saj, duke punuar mbi jet\u00ebn dhe duke formuar fatin e saj. Kjo filozofi parakoncepton mosekzistenc\u00ebn e Zotit, i Cili duhet ta l\u00ebr\u00eb timonin e makin\u00ebs s\u00eb pun\u00ebve t\u00eb njeriut. \u00cbsht\u00eb vet\u00ebm njeriu q\u00eb ka t\u00eb drejt\u00eb t\u00eb marr\u00eb n\u00ebn kontroll pun\u00ebt e veta me p\u00ebrgjegj\u00ebsi t\u00eb plot\u00eb.<\/p>\n

K\u00ebshtu q\u00eb, var\u00ebsia e Marksit ndaj arsyejes dhe logjik\u00ebs \u00ebsht\u00eb po aq e plot\u00eb, sa refuzimi i tij ndaj Zotit dhe zbules\u00ebs Hyjnore. Sipas tij, idealizmi absolut jan\u00eb materializmi dialektik \u00e7\u00ebshtje q\u00eb k\u00ebrkojn\u00eb vet\u00ebm renditjen. Cila i paraprin cil\u00ebs, kjo \u00ebsht\u00eb e vetmja gj\u00eb p\u00ebr t\u2019u p\u00ebrcaktuar.<\/p>\n

Kjo na \u00e7on n\u00eb nj\u00eb pyetje tjet\u00ebr t\u00eb r\u00ebnd\u00ebsishme e cila, kur zgjidhet si\u00e7 duhet, do t\u00eb na ndihmoj\u00eb t\u00eb kuptojm\u00eb m\u00eb mir\u00eb q\u00ebllimet e fshehura t\u00eb Marksit. Si arriti ta parashikonte ai pun\u00ebn dhe vazhdim\u00ebsin\u00eb e qet\u00eb dhe t\u00eb p\u00ebrsosur t\u00eb nj\u00eb sistemi, pa moral? Ai ishte shum\u00eb i zgjuar p\u00ebr t\u00eb mos humbur k\u00ebt\u00eb pik\u00eb, sepse zgjuarsia e tij perceptonte lidhjen mes moralit dhe Zotit. Njeriu p\u00ebr nga natyra nuk \u00ebsht\u00eb nj\u00eb kafsh\u00eb me moral. P\u00ebrkundrazi, ai \u00ebsht\u00eb kafsha m\u00eb e korruptuar n\u00ebn kup\u00ebn e qiellit. T\u00eb gjitha p\u00ebrpjekjet p\u00ebr ta b\u00ebr\u00eb njeriun t\u00eb moralsh\u00ebm, burojn\u00eb nga nj\u00eb besim n\u00eb Zot, por Marksi e dinte shum\u00eb mir\u00eb se besimi n\u00eb Zot ishte i papajtuesh\u00ebm me filozofin\u00eb e tij. \u00c7do gj\u00eb q\u00eb t\u00eb \u00e7onte ose mund t\u00eb t\u00eb \u00e7onte te Zoti ishte b\u00ebr\u00eb tabu. Ai duhej t\u00eb zgjidhte nj\u00ebrin prej dy opsioneve: ose t\u00eb promovonte moralin brenda komunizmit p\u00ebr t\u00eb mbrojtur interesin e tij dhe p\u00ebr t\u00eb larguar rrezikun e kthimit t\u00eb bot\u00ebs komuniste te Zoti, ose ta anashkalonte rrezikun dhe t\u00eb pranonte k\u00ebrc\u00ebnimin e mundsh\u00ebm p\u00ebr vet\u00eb sistemin. Ndoshta ai shpresoi q\u00eb duke aplikuar tmerrin e nd\u00ebshkimit, do t\u00eb kompensonte mjaftuesh\u00ebm munges\u00ebn e trajnimit moral te drejtuesit e sundimit komunist.<\/p>\n

\"VladimirPor n\u00eb k\u00ebt\u00eb \u00e7\u00ebshtje, ai u provua plot\u00ebsisht i gabuar. Njeriu \u00ebsht\u00eb nj\u00eb kafsh\u00eb e korruptuar, aq e korruptuar sa nj\u00eb regjim totalitar edhe duke ushtruar nd\u00ebshkime t\u00eb pam\u00ebshirshme tek ai, nuk mund ta drejtoj\u00eb at\u00eb.<\/p>\n

Filozofia marksiste e materializmit dialektik nuk i l\u00eb asnj\u00eb hap\u00ebsir\u00eb \u200b\u200bZotit. Pik\u00ebrisht p\u00ebr t\u00eb nj\u00ebjt\u00ebn arsye q\u00eb Lenini nisi nj\u00eb fushat\u00eb t\u00eb ashp\u00ebr kund\u00ebr atyre q\u00eb guxuan t\u00eb lypnin \u00e7\u00ebshtjen e moralit, edhe pse brenda komunizmit.<\/p>\n

Pra, n\u00eb Marksiz\u00ebm nuk ka vend p\u00ebr ndonj\u00eb zbules\u00eb nga lart, as p\u00ebr ndonj\u00eb kod etik t\u00eb bazuar n\u00eb zbules\u00eb. Marksi duhet ta ket\u00eb konsideruar thelb\u00ebsore q\u00eb ta d\u00ebbonte moralin nga pun\u00ebt njer\u00ebzore, p\u00ebr shkak t\u00eb potencialit t\u00eb tij p\u00ebr t\u00eb drejtuar te Zoti.<\/p>\n

Nj\u00eb arsye tjet\u00ebr e fort\u00eb pse ai mund ta ket\u00eb refuzuar moralin, mund t\u00eb jet\u00eb frika se morali do t\u00eb q\u00ebndronte n\u00eb rrug\u00ebn e nj\u00eb revolucioni t\u00eb pap\u00ebrmbajtsh\u00ebm proletar. Klasa proletare ishte e lidhur me zot\u00ebrit e tyre borgjez\u00eb, n\u00eb em\u00ebr t\u00eb detyrimit moral. Lidhje t\u00eb tilla duhet t\u00eb cop\u00ebtoheshin dhe masa njer\u00ebzish duhet t\u00eb \u00e7liroheshin q\u00eb t\u00eb b\u00ebnin gjith\u00e7ka q\u00eb mundeshin p\u00ebr t\u00eb rebeluar kund\u00ebr uzurpuesve t\u00eb tyre despotik\u00eb. Asnj\u00eb detyrim moral nuk duhet t\u00eb lejohej t\u00eb q\u00ebndronte n\u00eb mes. Ata duhet t\u00eb ndiheshin t\u00eb lir\u00eb t\u00eb vrisnin, t\u00eb pla\u00e7kitnin, t\u00eb digjnin dhe t\u00eb shkat\u00ebrronin p\u00ebr t\u00eb asgj\u00ebsuar rendin borgjez t\u00eb dominimit ekonomik dhe politik. K\u00ebshtu ai e perceptoi moralin si nj\u00eb armik t\u00eb p\u00ebrbetuar t\u00eb sistemit pa Zot.<\/p>\n

Pavar\u00ebsisht nga ky nivelim i mendjes s\u00eb tij, Marksi \u00ebsht\u00eb ende me plot kontradikta. Ai hedh themelet e ideve t\u00eb tij t\u00eb parashikuara mbi arsyen dhe analiz\u00ebn me aq vendosm\u00ebri dhe fuqi, sa q\u00eb \u00ebsht\u00eb me t\u00eb v\u00ebrtet\u00eb e v\u00ebshtir\u00eb ta dyshosh at\u00eb p\u00ebr krimin e k\u00ebtyre kontradiktave thelb\u00ebsore. Megjithat\u00eb, n\u00eb marksiz\u00ebm, kontradiktat thellohen m\u00eb tej. Nj\u00eb shembull tjet\u00ebr i kontradiktave t\u00eb tij \u00ebsht\u00eb q\u00eb ai refuzon moralin plot\u00ebsisht nga nj\u00ebra an\u00eb, dhe nga ana tjet\u00ebr, nis nj\u00eb l\u00ebvizje revolucionare t\u00eb themeluar t\u00ebr\u00ebsisht mbi fenomenin e simpatis\u00eb, q\u00eb n\u00eb vetvete \u00ebsht\u00eb nj\u00eb moral.<\/p>\n

Por kjo nuk \u00ebsht\u00eb e gjitha. Kontradikta vjen duke u qart\u00ebsuar kur simpatia p\u00ebr kauz\u00ebn e t\u00eb mjer\u00ebve b\u00ebhet p\u00ebrtej t\u00eb gjith\u00eb kufijve t\u00eb drejt\u00ebsis\u00eb dhe t\u00eb ndershm\u00ebris\u00eb, duke u shkaktuar mizori t\u00eb tjer\u00ebve. N\u00ebse nuk ka drejt\u00ebsi n\u00eb pun\u00ebt njer\u00ebzore dhe ju filloni nj\u00eb l\u00ebvizje n\u00eb em\u00ebr t\u00eb drejt\u00ebsis\u00eb p\u00ebr ta rehabilituar drejt\u00ebsin\u00eb, nuk mund t\u00eb shkelni vet\u00eb parimin mbi t\u00eb cilin q\u00ebndron l\u00ebvizja juaj. Do t\u00eb ishte sikur t\u00eb shk\u00ebputni deg\u00ebn, n\u00eb t\u00eb cil\u00ebn q\u00ebndroni.<\/p>\n

S\u00ebrish, flamurtari i nj\u00eb sistemi q\u00eb nuk ka asnj\u00eb hap\u00ebsir\u00eb p\u00ebr ndjenjat dhe konsideratat morale, \u00ebsht\u00eb n\u00eb kund\u00ebrshtim me veten e tij, kur pret nga t\u00eb tjer\u00ebt zotimin e plot\u00eb t\u00eb besnik\u00ebris\u00eb ndaj atij sistemi q\u00eb n\u00eb thelb \u00ebsht\u00eb amoral. Ka edhe nj\u00eb kontradikt\u00eb tjet\u00ebr te Marksi, e cila q\u00ebndron n\u00eb skem\u00ebn e tij t\u00eb llogaritur dhe t\u00eb planifikuar mir\u00eb, p\u00ebr t\u00eb ndihmuar proletariatin t\u00eb rr\u00ebzoj\u00eb dominimin despotik t\u00eb borgjezis\u00eb. Quajeni at\u00eb socializ\u00ebm shkencor ose materializ\u00ebm dialektik, n\u00ebse kjo filozofi \u00ebsht\u00eb e sakt\u00eb, at\u00ebher\u00eb ajo nuk duhet t\u00eb ket\u00eb nevoj\u00eb p\u00ebr ndonj\u00eb ndihm\u00eb t\u00eb jashtme njer\u00ebzore, q\u00eb manipulon dhe udh\u00ebheq hapat e saj.<\/p>\n

Duhet t\u00eb kemi parasysh edhe nj\u00eb pik\u00eb tjet\u00ebr t\u00eb r\u00ebnd\u00ebsishme, q\u00eb \u00ebsht\u00eb se materializmi dialektik i Marksit u ndikua qartazi nga vepra monumentale e Darvinit, \u201cMbi Origjin\u00ebn e Specieve\u201d. N\u00eb fakt, nj\u00eb studim m\u00eb i thell\u00eb zbulon se materializmi dialektik \u00ebsht\u00eb thjesht nj\u00eb em\u00ebr tjet\u00ebr p\u00ebr luft\u00ebn e mbijetes\u00ebs t\u00eb Darvinit, por t\u00eb shtrir\u00eb n\u00eb pun\u00ebt njer\u00ebzore.<\/p>\n

Furnizimi i ushqimit dhe mjetet e jetes\u00ebs vazhdojn\u00eb t\u00eb jen\u00eb dominuese n\u00eb jet\u00ebn e homo sapien\u00ebve, si\u00e7 kan\u00eb qen\u00eb t\u00eb tilla p\u00ebr speciet e hershme t\u00eb kafsh\u00ebve para njeriut. I nj\u00ebjti parim i mbijetes\u00ebs s\u00eb m\u00eb t\u00eb fortit vazhdon t\u00eb funksionoj\u00eb, si\u00e7 ka funksionuar m\u00eb par\u00eb. Nuk ka zgjidhje a mund\u00ebsi tjet\u00ebr q\u00eb jeta t\u00eb ndryshoj\u00eb kursin, p\u00ebrve\u00e7 atij t\u00eb diktuar nga ky ligj. Kjo \u00ebsht\u00eb shkencore. N\u00ebse filozofia marksiste nuk e ka k\u00ebt\u00eb sakt\u00ebsi dhe precizion, at\u00ebher\u00eb doktrina e tij nuk mund t\u00eb quhet shkencore. Materializmi dialektik do t\u00eb humbte r\u00ebnd\u00ebsin\u00eb e tij si nj\u00eb fenomen natyror i pashmangsh\u00ebm.<\/p>\n

TANI SHQYRTONI se sa i ndrysh\u00ebm \u00ebsht\u00eb rasti i evolucionit darvinian nga ai i materializmit dialektik. Parimi darvinian i evolucionit mbizot\u00ebron gjith\u00e7ka tjet\u00ebr n\u00eb formimin e jet\u00ebs dhe n\u00eb hapjen e rrug\u00ebs s\u00eb saj. Ai nuk ka nevoj\u00eb p\u00ebr ndonj\u00eb fushat\u00eb ideologjike n\u00eb favor t\u00eb tij ose ndihm\u00eb t\u00eb jashtme p\u00ebr t\u00eb \u00e7uar p\u00ebrpara kauz\u00ebn e tij. P\u00ebrkundrazi, ai ka potencialin p\u00ebr t\u00eb trazuar dhe shkat\u00ebrruar \u00e7do p\u00ebrpjekje t\u00eb jashtme q\u00eb pengon rrug\u00ebn e tij. N\u00ebse Darvini nuk do t\u00eb kishte lindur, n\u00ebse askush nuk do t\u00eb zbulonte misterin e evolucionit, realiteti i evolucionit do t\u00eb mbetej i pandryshuar. Mungesa e Darvinit nuk mund ta ndryshonte aspak pashmangshm\u00ebrin\u00eb e tij.<\/p>\n

Ligjet e natyr\u00ebs nuk varen nga t\u00eb kuptuarit e njeriut rreth zbatimit t\u00eb tyre. Perceptimi i njeriut nuk ka asnj\u00eb rol p\u00ebr t\u00eb luajtur n\u00eb realitetin e ekzistenc\u00ebs s\u00eb tyre. Pavar\u00ebsisht se n\u00ebse dikush i kupton apo jo, rrota gjigante e natyr\u00ebs do t\u00eb vazhdoj\u00eb t\u00eb rrokulliset.<\/p>\n

Por sa i ndrysh\u00ebm \u00ebsht\u00eb rasti i materializmit dialektik! Sikur t\u00eb mos kishin lindur Marksi dhe Lenini, nj\u00eb revolucion komunist n\u00eb Rusi apo kudo tjet\u00ebr n\u00eb bot\u00eb nuk mund t\u00eb ndodhte. N\u00eb at\u00eb pik\u00eb t\u00eb historis\u00eb saj, Rusia ishte e pjekur p\u00ebr revolucion me ose pa Lenin. Ndryshimi i vet\u00ebm q\u00eb b\u00ebri Lenini ishte t\u00eb hipte n\u00eb kurrizin e stuhis\u00eb s\u00eb pashmangshme kur ajo shp\u00ebrtheu fuqish\u00ebm dhe ta shfryt\u00ebzonte at\u00eb n\u00eb avantazh t\u00eb socializmit shkencor. N\u00eb rastin e parimit darvinian t\u00eb evolucionit, nuk nevojitet asnj\u00eb avokat asnj\u00ebher\u00eb p\u00ebr t\u00eb \u00e7uar m\u00eb tej kauz\u00ebn e tij, nuk k\u00ebrkohet asnj\u00eb dizajnues p\u00ebr t\u00eb ndihmuar procesin e historis\u00eb s\u00eb natyr\u00ebs.<\/p>\n

Kur e krahasojm\u00eb filozofin\u00eb e Hegelit me at\u00eb t\u00eb Marksit, pyetja kryesore q\u00eb del n\u00eb pah \u00ebsht\u00eb kjo: a jan\u00eb idet\u00eb q\u00eb shkaktojn\u00eb ndryshime objektive n\u00eb bot\u00ebn materiale, apo jan\u00eb vet\u00eb ndryshimet objektive q\u00eb me l\u00ebvizjen e tyre lindin ide? N\u00ebse Marksi ka t\u00eb drejt\u00eb, at\u00ebher\u00eb atij nuk i nevojitej ndonj\u00eb fushat\u00eb intelektuale dhe idealiste p\u00ebr t\u00eb sjell\u00eb nj\u00eb revolucion komunist, sepse asgj\u00eb e kund\u00ebrt n\u00eb aspektin shkencor nuk mund t\u00eb ndodhte.<\/p>\n

N\u00ebse komunizmi n\u00eb vetvete do t\u00eb ishte nj\u00eb ligj sikur ligji i evolucionit, edhe idet\u00eb m\u00eb t\u00eb fuqishme nuk do t\u00eb kishin penguar p\u00ebrparimin e tij, edhe sikur t\u00eb bashkoheshin p\u00ebr t\u00eb b\u00ebr\u00eb nj\u00eb gj\u00eb t\u00eb till\u00eb. K\u00ebtu \u00ebsht\u00eb rasti i nj\u00eb kontradikte tjet\u00ebr n\u00eb Marks. N\u00eb dukje ai lyp p\u00ebrpar\u00ebsin\u00eb e materializmit dialektik mbi iden\u00eb, por p\u00ebr ta v\u00ebn\u00eb at\u00eb n\u00eb praktik\u00eb, mb\u00ebshtetet t\u00ebr\u00ebsisht n\u00eb fuqin\u00eb e ides\u00eb.<\/p>\n

N\u00ebse vizioni i tij do t\u00eb bazohej n\u00eb parime t\u00eb sh\u00ebndosha shkencore, ai do t\u00eb sillte transferimin e pashmangsh\u00ebm t\u00eb pushtetit ekonomik dhe politik nga duart e disave n\u00eb duart e t\u00eb shumt\u00ebve, pasi ky qe p\u00ebrfundim logjik i tij. Por rrethanat q\u00eb krijuan Marksin dhe q\u00eb krijuan Leninin, nuk kan\u00eb pashmangshm\u00ebri rreth tyre. Q\u00eb Marksi t\u00eb lindte me ato aft\u00ebsi t\u00eb duhura t\u00eb kok\u00ebs dhe t\u00eb zemr\u00ebs dhe t\u00eb fitonte mb\u00ebshtetjen e nj\u00eb miku shum\u00eb intelektual, ndikues dhe t\u00eb pasur, si Engelsi, nuk ishte nj\u00eb rezultat i natyrsh\u00ebm i materializmit dialektik.<\/p>\n

S\u00ebrish, d\u00ebshtimi i tij p\u00ebr t\u00eb sjell\u00eb nj\u00eb revolucion t\u00eb till\u00eb n\u00eb Gjermani, e cila sipas filozofis\u00eb s\u00eb tij ishte nj\u00eb aren\u00eb ideale me t\u00eb gjith\u00eb faktor\u00ebt e pranish\u00ebm p\u00ebr t\u00eb sjell\u00eb nj\u00eb revolucion t\u00eb proletariatit, \u00ebsht\u00eb prov\u00eb e qart\u00eb q\u00eb materializmi dialektik n\u00eb vetvete nuk ishte i mjaftuesh\u00ebm t\u00eb ndryshonte fytyr\u00ebn politike dhe ekonomike t\u00eb botes.<\/p>\n

Suksesi i Leninit nga ana tjet\u00ebr, n\u00eb nj\u00eb vend relativisht m\u00eb pak t\u00eb industrializuar se Gjermania, \u00ebsht\u00eb edhe nj\u00eb prov\u00eb tjet\u00ebr p\u00ebr t\u00eb mb\u00ebshtetur pohimin se revolucioni rus ishte thjesht rast\u00ebsor dhe jo nj\u00eb pasoj\u00eb e drejtp\u00ebrdrejt\u00eb e marksizmit. Ishte fatkeq\u00ebsi n\u00eb historin\u00eb ruse q\u00eb Lenini ishte i disponuesh\u00ebm gjat\u00eb periudh\u00ebs kritike kur reagimi ndaj sundimit despotik, egoist dhe t\u00eb lig t\u00eb Carit, i shoq\u00ebruar me zhg\u00ebnjimin e humbjes n\u00eb Luft\u00ebn e Par\u00eb Bot\u00ebrore, krijoi momentin e favorsh\u00ebm q\u00eb Lenini t\u00eb hidhej n\u00eb sken\u00eb.<\/p>\n

RUSIA gjithsesi ishte gati p\u00ebr revolucion. N\u00eb t\u00eb v\u00ebrtet\u00eb, Rusia ishte gati p\u00ebr \u00e7do revolucion. Po t\u00eb mos ishte revolucioni komunist, do t\u00eb ishte ndonj\u00eb tjet\u00ebr. Gjith\u00e7ka q\u00eb i duhej, ishte nj\u00eb drejtues i shkall\u00ebs s\u00eb Leninit. Ishte thjesht nj\u00eb aksident q\u00eb Rusia e gjeti udh\u00ebheq\u00ebsin revolucionar te Lenini, i cili qe nj\u00eb nx\u00ebn\u00ebs shkencor socialist i Marksit. Ai q\u00eb d\u00ebnon shfryt\u00ebzimin n\u00eb termat m\u00eb t\u00eb ashp\u00ebr, del si shfryt\u00ebzuesi m\u00eb i keq i historis\u00eb ruse. Ishte Lenini ai q\u00eb ndryshoi historin\u00eb e Rusis\u00eb dhe jo materializmi dialektik.<\/p>\n

P\u00ebrve\u00e7 kontradiktave, Marksi gjithashtu mund t\u00eb faj\u00ebsohet p\u00ebr t\u00eb pakt\u00ebn nj\u00eb gabim t\u00eb r\u00ebnd\u00eb \u2014 shkenca e tij e socializmit t\u00ebr\u00ebsisht injoron nga llogaritjet e saj faktorin e mendjes.<\/p>\n

Mendja \u00ebsht\u00eb burimi i ideve q\u00eb ka identitetin e vet t\u00eb ve\u00e7ant\u00eb, p\u00ebrve\u00e7 atij t\u00eb trurit. Truri \u00ebsht\u00eb vendbanimi material i mendjes, por mendja q\u00eb banon n\u00eb k\u00ebt\u00eb vendbanim, nuk \u00ebsht\u00eb material. N\u00ebse truri mund t\u00eb krahasohet me nj\u00eb kompjuter, at\u00ebher\u00eb mendja mund t\u00eb konceptohet si operatori i tij. Nj\u00eb ide e zgjuar lind kur mendja manipulon trurin kompjuterik. Edhe n\u00ebse dy tru material\u00eb do t\u00eb ishin nj\u00ebqind p\u00ebr qind nj\u00ebsoj, n\u00ebse i operonin mendje t\u00eb ndryshme, idet\u00eb q\u00eb do t\u00eb lindnin prej tyre nuk do t\u00eb ishin nj\u00ebsoj.<\/p>\n

I gjith\u00eb progresi shkencor, shoq\u00ebror, ekonomik dhe politik i njeriut po merr form\u00eb n\u00ebn udh\u00ebheqjen e mendjes. Kombet e fuqishme t\u00eb bot\u00ebs ushtrojn\u00eb autoritetin e tyre mbi kombet m\u00eb t\u00eb dob\u00ebta thjesht p\u00ebr shkak t\u00eb fuqis\u00eb s\u00eb tyre superiore t\u00eb akumuluar nga mendja. \u00cbsht\u00eb po ky burim i mendjes q\u00eb shfryt\u00ebzon shtresa borgjeze p\u00ebr t\u2019u b\u00ebr\u00eb kaq t\u00eb friksh\u00ebm n\u00eb komand\u00ebn e tyre absolute t\u00eb pushtetit. Megjithat\u00eb, doktrina e materializmit dialektik nuk e merr parasysh faktorin m\u00eb t\u00eb fuqish\u00ebm si mendja.<\/p>\n

Ishte nj\u00eb gabim i Marksit q\u00eb besoi se pasuria e grumbulluar n\u00eb nj\u00eb sistem kapitalist \u00ebsht\u00eb shuma totale e fuqis\u00eb s\u00eb pun\u00ebtor\u00ebve q\u00eb shfryt\u00ebzojn\u00eb kapitalist\u00ebt. Ai besoi se kjo energji e ruajtur vjen nga detyrimet e papaguara t\u00eb pun\u00ebs s\u00eb shfryt\u00ebzuar dhe nga interesi i shtuar nga kapitali i ndenjur, i depozituar n\u00eb banka. K\u00ebshtu q\u00eb, sipas tij, mazhoranca e proletariatit \u00ebsht\u00eb grabitur nga disa borgjez\u00eb. Por, vet\u00ebm puna n\u00eb vetvete nuk mund t\u00eb grumbulloj\u00eb pasuri, pa u lidhur me fuqin\u00eb superiore t\u00eb mendjes. Marksi k\u00ebt\u00eb e injoroi lirisht. Shpikjet shkencore progresive t\u00eb cilat revolucionarizuan raportin hyrje-dalje t\u00eb pun\u00ebs kundrejt prodhimit, n\u00eb t\u00eb v\u00ebrtet\u00eb jan\u00eb produkt i mendjes.<\/p>\n

Klasa pun\u00ebtore n\u00eb shum\u00eb vende t\u00eb bot\u00ebs s\u00eb tret\u00eb vazhdon t\u00eb mundohet dhe t\u00eb djersitet, por prodhimi i tyre nuk \u00ebsht\u00eb asgj\u00eb n\u00eb krahasim me fuqin\u00eb pun\u00ebtore t\u00eb vendeve industriale shum\u00eb t\u00eb zhvilluara. Mjetet e avancuara dhe nj\u00ebsit\u00eb prodhuese t\u00eb mekanizuara dhe teknologjia moderne, kur bashkohen me fuqin\u00eb pun\u00ebtore, e b\u00ebjn\u00eb gjith\u00eb diferenc\u00ebn. \u00cbsht\u00eb ky potencial i lart\u00eb q\u00eb arrihet me aft\u00ebsin\u00eb e mendjes dhe q\u00eb rrit produktivitetin. P\u00ebrndryshe, fuqia pun\u00ebtore \u00ebsht\u00eb kudo e nj\u00ebjt\u00eb, qoft\u00eb n\u00eb Angli apo n\u00eb Bangladesh, n\u00eb Ishujt e Paq\u00ebsorit ose n\u00eb xhunglat e Afrik\u00ebs. Pse at\u00ebher\u00eb nj\u00eb pun\u00eb shp\u00ebrblehet shum\u00eb m\u00eb tep\u00ebr sesa nj\u00eb pun\u00eb e b\u00ebr\u00eb diku tjet\u00ebr? Pa dyshim, \u00ebsht\u00eb mendja q\u00eb luan nj\u00eb rol vendimtar n\u00eb k\u00ebt\u00eb shp\u00ebrblim t\u00eb pabarabart\u00eb. K\u00ebtu nuk duhet harruar se fuqia e mendjes \u00ebsht\u00eb nj\u00eb faktor natyror q\u00eb mund t\u00eb luhet p\u00ebr t\u00eb mir\u00eb ose p\u00ebr t\u00eb keqe, n\u00eb var\u00ebsi t\u00eb atij q\u00eb e p\u00ebrdor at\u00eb.<\/p>\n

Ashtu si\u00e7 fuqia pun\u00ebtore duke u bashkuar me mendjen, b\u00ebhet shum\u00eb m\u00eb produktive, n\u00eb t\u00eb nj\u00ebjt\u00ebn m\u00ebnyr\u00eb, edhe sistemi kapitalist, n\u00ebse drejtohet nga mendjet e larta, b\u00ebhet nj\u00eb forc\u00eb e pamposhtme. Kjo fuqi e kapitalizmit nuk rrjedh automatikisht nga akumulimi i pasuris\u00eb n\u00eb pak duar. Akumulimi i pasuris\u00eb n\u00eb m\u00eb pak duar mund t\u00eb b\u00ebhet i mundur vet\u00ebm n\u00ebse fuqia e mendjes po punon n\u00eb an\u00ebn e tij. N\u00ebse fuqia e mendjes \u00ebsht\u00eb e keqe, aty z\u00eb fill mafia. Edhe sikur e gjith\u00eb fuqia e proletariatit t\u00eb ngrihet kund\u00ebr k\u00ebsaj mafie, nuk ka shans p\u00ebr ta mundur at\u00eb.<\/p>\n

Kur lind nj\u00eb mafia e till\u00eb, ajo vijon t\u00eb shum\u00ebfishohet, duke p\u00ebrhapur fush\u00ebn e tyre t\u00eb veprimit mbi \u00e7do territor t\u00eb interesave t\u00eb shoq\u00ebris\u00eb. Me kalimin e koh\u00ebs, ato b\u00ebhen gjithnj\u00eb e m\u00eb t\u00eb fuqishme dhe arrijn\u00eb t\u00eb komandojn\u00eb me urdhrat e tyre edhe t\u00eb lartin, edhe t\u00eb thjeshtin. N\u00eb financ\u00eb, n\u00eb tregti, n\u00eb politik\u00eb, n\u00eb biznes, n\u00eb industrin\u00eb e arg\u00ebtimit, n\u00eb sh\u00ebndet\u00ebsi dhe n\u00eb s\u00ebmundje, n\u00eb industrin\u00eb e transportit q\u00eb zgjerohet n\u00eb m\u00ebnyr\u00eb progresive, n\u00eb kompjuter\u00eb dhe elektronik\u00eb, kudo, k\u00ebto mafia l\u00ebshojn\u00eb hijet e tyre gjithnj\u00eb e m\u00eb t\u00eb err\u00ebta.<\/p>\n

Prandaj, \u00ebsht\u00eb fuqia e mendjes ajo q\u00eb qeveris p\u00ebrfundimisht bot\u00ebn materiale, e mir\u00eb apo e keqe. Mekanizmi i materializmit dialektik nuk ka ndonj\u00eb rol mbizot\u00ebrues n\u00eb formimin e fatit t\u00eb njeriut. Mjerisht, mendja q\u00eb ka dal\u00eb p\u00ebr t\u00eb kontrolluar pun\u00ebt e bot\u00ebs \u00ebsht\u00eb e keqe \u2014 si pasoj\u00eb e pashmangshme e mohimit t\u00eb Zotit.<\/p>\n

Kjo nuk \u00ebsht\u00eb nj\u00eb ve\u00e7ori dalluese vet\u00ebm e marksizmit q\u00eb mohon \u00e7do rol t\u00eb moralit n\u00eb pun\u00ebt e shoq\u00ebris\u00eb njer\u00ebzore. At\u00eb q\u00eb komunist\u00ebt e b\u00ebjn\u00eb hapur, kapitalist\u00ebt e b\u00ebjn\u00eb me nj\u00eb hipokrizi mjesht\u00ebrore. Politika, tregtia dhe ekonomia e kapitalist\u00ebve nuk jan\u00eb m\u00eb pak t\u00eb privuara nga morali. Rrjedhimisht, t\u00eb dy jan\u00eb partner\u00eb t\u00eb barabart\u00eb n\u00eb k\u00ebt\u00eb krim. Shansi q\u00eb klasa proletare n\u00eb shtetet komuniste t\u00eb ngrihet kund\u00ebr shtyp\u00ebsve t\u00eb tyre \u00ebsht\u00eb po aq pak sa turmat g\u00ebzojn\u00eb n\u00eb bot\u00ebn kapitaliste.<\/p>\n

Kur populli i dob\u00ebt dhe i varf\u00ebr tenton t\u2019u pret rrug\u00ebn drejtuesve t\u00eb tyre, at\u00ebher\u00eb edhe mafia e krijuar nga fuqia e mendjeve t\u00eb k\u00ebqija n\u00eb kapitaliz\u00ebm nuk b\u00ebhet m\u00eb pak e frikshme, sesa ato q\u00eb veprojn\u00eb n\u00eb bot\u00ebn komuniste. \u00cbsht\u00eb ky faktor, n\u00eb t\u00eb cilin duhet t\u00eb p\u00ebrqendrohemi tani. Pse ndodh vall\u00eb, q\u00eb t\u00eb varfrit q\u00eb p\u00ebrjetojn\u00eb nj\u00eb koh\u00eb t\u00eb gjat\u00eb t\u00eb nj\u00eb hierarkie komuniste, papritmas harrojn\u00eb t\u00eb gjitha fatkeq\u00ebsit\u00eb dhe vuajtjet e s\u00eb kaluar\u00ebs, dhe fillojn\u00eb t\u00eb komandojn\u00eb fatin e popullit me zemra t\u00eb gurta dhe me duar si hanxhar\u00eb? A kan\u00eb ushqyer moral q\u00eb mund t\u2019i drejtonte ata? A kan\u00eb ruajtur nd\u00ebrgjegjeje q\u00eb t\u00eb mund t\u2019i qortonte ata? Kur morali ra q\u00eb n\u00eb sistem, nuk u ka mbetur ndonj\u00eb qortim i nd\u00ebrgjegjes. \u00cbsht\u00eb ky mekaniz\u00ebm i pashpirt i nj\u00eb sistemi t\u00eb pam\u00ebshirsh\u00ebm q\u00eb vepron, i cili b\u00ebhet p\u00ebrgjegj\u00ebs p\u00ebr d\u00ebshtimin p\u00ebrfundimtar t\u00eb komunizmit.<\/p>\n

Nj\u00eb ekzaminim i thell\u00eb dhe i kujdessh\u00ebm i t\u00eb gjitha regjimeve absolute, do t\u00eb na zbulonte nj\u00eb paradoks t\u00eb \u00e7uditsh\u00ebm q\u00eb \u00ebsht\u00eb pjes\u00eb e qen\u00ebsishme e tyre. Nuk ka ndonj\u00eb ndryshim n\u00ebse ato jan\u00eb nd\u00ebrtuar mbi nj\u00eb filozofi totalitare t\u00eb komunizmit a t\u00eb fashizmit, apo t\u00eb shfaqen si nj\u00eb pushtet diktatorial nga nj\u00eb despot kapitalist. Ato q\u00eb t\u00eb gjitha kan\u00eb nj\u00eb gj\u00eb t\u00eb p\u00ebrbashk\u00ebt: nuk mund t\u2019i p\u00ebrmbahen moralit, sepse pa shtypje t\u00eb pam\u00ebshirshme, ato nuk mund t\u00eb mbijetojn\u00eb, kurse morali nuk mund t\u00eb bashk\u00ebjetoj\u00eb me mizori. K\u00ebshtu q\u00eb, ato lul\u00ebzojn\u00eb nga mungesa e moralit, megjithat\u00eb, pik\u00ebrisht mungesa e t\u00eb nj\u00ebjtit moral sjell edhe r\u00ebnien e tyre p\u00ebrfundimtare.<\/p>\n

Vrazhd\u00ebsia e pam\u00ebshirshme vet\u00ebm nuk e mbron dot nj\u00eb regjim totalitar ose despotik. Bashk\u00eb me k\u00ebt\u00eb, p\u00ebr mbijetes\u00ebn e nj\u00eb regjimi t\u00eb till\u00eb, \u00ebsht\u00eb po kaq e nevojshme fuqia e mendjeve dinake, q\u00eb din\u00eb t\u00eb b\u00ebjn\u00eb me mjesht\u00ebri skema, komplote dhe konspiracione. Kjo \u00ebsht\u00eb martesa djall\u00ebzore midis mendjeve t\u00eb korruptuara dhe zemrave t\u00eb pam\u00ebshirshme, q\u00eb lind regjimet diktatoriale. Kjo i ndihmon t\u00eb mbijetojn\u00eb p\u00ebr nj\u00eb koh\u00eb, por n\u00eb fund gjithmon\u00eb i shkreton. T\u00eb nj\u00ebjt\u00ebt faktor\u00eb t\u00eb konspiracionit dhe t\u00eb varf\u00ebris\u00eb morale b\u00ebhen shkaku p\u00ebrfundimtar i rr\u00ebzimit t\u00eb tyre. N\u00eb t\u00eb v\u00ebrtet\u00eb, n\u00eb jet\u00ebn e njer\u00ebzve, asgj\u00eb e mir\u00eb apo e keqe nuk ndodh si pasoj\u00eb e nj\u00eb sistemi t\u00eb pashmangsh\u00ebm q\u00eb lind mes tyre, por jan\u00eb k\u00ebta dy faktor\u00eb kryesor\u00eb q\u00eb formojn\u00eb fatin e tyre: faktori i mendjes dhe faktori i moralit. Forca apo dob\u00ebsia e tyre, virtyti ose vesi i tyre, vendosin fatin e \u00e7do plani q\u00eb krijon njeriu. Prandaj, Marksi ka gabuar n\u00eb t\u00eb dyja pjes\u00ebt. Hiqni faktor\u00ebt e mendjes dhe t\u00eb moralit nga socializmi shkencor dhe ajo q\u00eb mbetet nuk \u00ebsht\u00eb as shkencore, as sociale. Proletariati, sado masiv mund t\u00eb fryhen, nuk kan\u00eb aspak fuqi t\u00eb ballafaqojn\u00eb me fuqin\u00eb e bashkuar t\u00eb mendjeve t\u00eb liga. Mjer\u00eb ajo epok\u00eb kur fuqia e mendjes s\u00eb keqe shp\u00ebrthen me egon e vet p\u00ebr t\u00eb sunduar bot\u00ebn! Prandaj pak ndryshim do t\u00eb b\u00ebnte n\u00ebse bota do t\u00eb sundohej nga mekanizmi i pamend dhe amoral i materializmit, apo nga mafia mendjelig\u00eb dhe imorale e kapitalizmit. Megjithat\u00eb, ekziston nj\u00eb ndryshim, nj\u00eb ndryshim i shum\u00eb i madh q\u00eb ekspozon mosp\u00ebrputhjet dhe t\u00eb metat thelb\u00ebsore t\u00eb marksizmit. N\u00eb kapitaliz\u00ebm gjithmon\u00eb ekziston nj\u00eb mas\u00eb lirie q\u00eb g\u00ebzon \u00e7do individ i shoq\u00ebris\u00eb. \u00cbsht\u00eb kjo liri q\u00eb promovon kauz\u00ebn p\u00ebrfundimtare t\u00eb gjith\u00eb shoq\u00ebris\u00eb. N\u00eb komuniz\u00ebm nuk ka liri. Nj\u00eb ankth i zymt\u00eb p\u00ebrhapet gjithnj\u00eb e m\u00eb shum\u00eb dhe dep\u00ebrton n\u00eb \u00e7do fije t\u00eb shoq\u00ebris\u00eb komuniste. Ai ndrydh t\u00eb gjitha potencialet e individ\u00ebve, p\u00ebrve\u00e7 atyre q\u00eb shteti \u00ebsht\u00eb i detyruar t\u2019i promovoj\u00eb.<\/p>\n

NJ\u00cb TJET\u00cbR DIELEM\u00cb me t\u00eb cil\u00ebn p\u00ebrballet marksizmi \u00ebsht\u00eb se morali nuk mund t\u00eb p\u00ebrcaktohet n\u00eb terma partizan\u00eb. Nj\u00eb shoq\u00ebri q\u00eb \u00ebsht\u00eb m\u00ebsuar dhe trajnuar t\u00eb hedh\u00eb posht\u00eb t\u00eb gjitha detyrimet morale kundrejt t\u00eb tjer\u00ebve, nuk ka shum\u00eb t\u00eb ngjar\u00eb t\u00eb p\u00ebrmbush\u00eb detyrimet ndaj vetvetes. Nj\u00eb her\u00eb t\u00eb jepet pas imoralitetit, gjithnj\u00eb do t\u00eb jet\u00eb i dh\u00ebn\u00eb pas imoralitetit, \u00ebsht\u00eb modeli i p\u00ebrgjithsh\u00ebm i sjelljes njer\u00ebzore. E nj\u00ebjta gj\u00eb vlen edhe p\u00ebr sistemin q\u00eb komandon komunizmin. P\u00ebr shkak t\u00eb munges\u00ebs s\u00eb vlerave morale, pran\u00eb atyre q\u00eb jan\u00eb p\u00ebrgjegj\u00ebs p\u00ebr t\u00eb komanduar sistemin, fillon t\u00eb forcohet lidhja e njer\u00ebzve t\u00eb korruptuar. Sa m\u00eb t\u00eb korruptuar b\u00ebhen, aq m\u00eb t\u00eb ashp\u00ebr dhe t\u00eb pam\u00ebshirsh\u00ebm u duhet t\u00eb b\u00ebhen p\u00ebr t\u00eb l\u00ebn\u00eb n\u00eb fuqi urdhrin e tyre.<\/p>\n

Morali dhe amorali nuk mund t\u00eb rrjedhin nj\u00ebkoh\u00ebsisht n\u00eb nj\u00eb drejtim t\u00eb vet\u00ebm. Nuk \u00ebsht\u00eb e mundur p\u00ebr hierarkin\u00eb komuniste, edhe sikur t\u00eb duan, t\u00eb trajtojn\u00eb me moral bot\u00ebn komuniste, p\u00ebr sa koh\u00eb q\u00eb ata jan\u00eb t\u00eb trajnuar t\u00eb trajtojn\u00eb bot\u00ebn jo-komuniste dhe interesat jo-komuniste me pa m\u00eb t\u00eb voglin detyrim moral. Ky faktor i vet\u00ebm ishte i mjaftuesh\u00ebm dhe i fort\u00eb p\u00ebr t\u00eb sjell\u00eb rr\u00ebzimin e diktatur\u00ebs komuniste n\u00eb planin afatgjat\u00eb.<\/p>\n

\u2018Diktatura korrupton dhe diktatura absolute korrupton absolutisht\u2019, kjo klishe popullore vlen n\u00eb m\u00ebnyr\u00eb t\u00eb p\u00ebrsosur p\u00ebr komand\u00ebn komuniste. Imorali nuk mund t\u00eb mbijetoj\u00eb pa iu drejtuar mizoris\u00eb, shtypjes dhe padrejt\u00ebsis\u00eb s\u00eb ashp\u00ebr. Si\u00e7 urrejtja krijon urrejtje, k\u00ebshtu edhe amorali sjell amoralitet. Kjo gjendje e mosrespektimit progresiv t\u00eb vlerave morale n\u00eb nivelin m\u00eb t\u00eb lart\u00eb t\u00eb hierarkis\u00eb komuniste, sjell pashmangshm\u00ebrisht nj\u00eb diktatur\u00eb amorale absolute. Diktatura amorale absolute nuk mund t\u00eb mbetet e mbyllur p\u00ebr nj\u00eb koh\u00eb t\u00eb gjat\u00eb brenda nj\u00eb rrethi t\u00eb vog\u00ebl selektiv t\u00eb komand\u00ebs s\u00eb saj. P\u00ebr mbijetes\u00ebn e tyre n\u00eb grup, \u00ebsht\u00eb jetike q\u00eb korrupsioni gjithashtu t\u00eb mbizot\u00ebroj\u00eb n\u00eb t\u00eb gjitha nivelet e ngjitura t\u00eb vendimmarrjes. K\u00ebshtu, rrethet e zymta t\u00eb amoralitetit fillojn\u00eb t\u00eb rriten e t\u00eb zmadhohen, duke mb\u00ebrthyer gjitha fushat.<\/p>\n

Por, \u00e7\u00ebshtja e autoritetit absolut t\u00eb nj\u00eb profeti t\u00eb Zotit, \u00ebsht\u00eb krejt\u00ebsisht ndryshe nga ajo e autoriteteve tok\u00ebsore. Autoriteti i profetit \u00ebsht\u00eb i kufizuar nga nj\u00eb kod i rrept\u00eb fetar dhe moral, t\u00eb cilin as ai nuk mund t\u00eb shkel\u00eb, p\u00ebrndryshe e gjith\u00eb nd\u00ebrtesa e autoritetit t\u00eb tij do t\u00eb shembet. K\u00ebtu duhet theksuar edhe fakti se kodi moral i ardhur p\u00ebrmes zbules\u00ebs Hyjnore, \u00ebsht\u00eb gjithmon\u00eb i q\u00ebndruesh\u00ebm, dhe zot\u00ebron cil\u00ebsin\u00eb t\u00eb b\u00ebj\u00eb aderuesit e tij t\u00eb q\u00ebndruesh\u00ebm n\u00eb sjelljen e tyre. Prandaj, vet\u00ebm e v\u00ebrteta q\u00eb vjen p\u00ebrmes zbules\u00ebs, ka potencialin t\u00eb sh\u00ebroj\u00eb njeriun nga s\u00ebmundjet e tij t\u00eb brendshme. Asnj\u00eb kod i sjelljes i krijuar nga njeriu dhe i bazuar thjesht n\u00eb arsyen tij, nuk mund ta b\u00ebj\u00eb dot k\u00ebt\u00eb mrekulli, edhe n\u00ebse e ndihmon nj\u00eb imponim i pam\u00ebshirsh\u00ebm. Dallimi kryesor mes diktator\u00ebve sekular\u00eb dhe autoritetit absolut t\u00eb nj\u00eb profeti, \u00ebsht\u00eb se t\u00eb par\u00ebt jan\u00eb plot\u00ebsisht t\u00eb lir\u00eb nga \u00e7do detyrim ndaj ndonj\u00eb kodi legjislativ, kurse profet\u00ebt drejtohen rrept\u00ebsisht nga nj\u00eb Lib\u00ebr Hyjnor i m\u00ebsimeve morale, m\u00ebsime t\u00eb cilat jan\u00eb nj\u00ebsoj t\u00eb zbatuesh\u00ebm edhe p\u00ebr ndjek\u00ebsit e tyre. \u00cbsht\u00eb ky ndryshim q\u00eb i b\u00ebn ata pole larg nga nj\u00ebri-tjetri.<\/p>\n

Nj\u00eb her\u00eb q\u00eb vjen n\u00eb pushtet nj\u00eb regjim komunist, nuk mund t\u00eb bjer\u00eb kurr\u00eb nga revolta e proletariatit. Fuqia q\u00eb ata ushtrojn\u00eb \u00ebsht\u00eb totale dhe e pam\u00ebshirshme. M\u00ebshira ose zhargoni i moralit nuk ka vend n\u00eb fjalorin e marksizmit. Stalini ishte nj\u00eb shembull i p\u00ebrkryer i kodit amoral t\u00eb sjelljes marksiste. Vrasjet masive t\u00eb vet\u00eb proletariatit n\u00eb altarin e marksizmit q\u00eb u b\u00ebn\u00eb gjat\u00eb regjimit absolut diktatorial t\u00eb Stalinit, mund t\u00eb rr\u00ebfehen me krenari vet\u00ebm nga pika e interesit t\u00eb filozofis\u00eb komuniste.<\/p>\n

Me keqardhje, gjenialiteti i Marksit nuk arriti t\u00eb identifikoj\u00eb dob\u00ebsin\u00eb e qen\u00ebsishme t\u00eb materializmit dialektik t\u00eb tij. Dora e komunizmit edhe sikur t\u00eb ishte m\u00eb e ashp\u00ebr se furtuna e nj\u00eb shkret\u00ebtire, prap\u00ebseprap\u00eb nuk do t\u00eb mund t\u00eb rrafshonte dunat e shoq\u00ebris\u00eb njer\u00ebzore.<\/p>\n

\u00c7do det i stuhish\u00ebm qet\u00ebsohet kur elementet trazues t\u00eb natyr\u00ebs t\u00ebrhiqen, duke l\u00ebn\u00eb pas pamje t\u00eb nj\u00eb stabiliteti dhe qet\u00ebsie t\u00eb plot\u00eb. Po k\u00ebshtu nj\u00eb shkret\u00ebtir\u00eb e madhe pa duna r\u00ebre krijon iluzionin e paqes dhe t\u00eb qet\u00ebsis\u00eb absolute. Koncepti i marksist\u00ebve p\u00ebr stabilitetin dhe paqen n\u00eb shoq\u00ebrin\u00eb njer\u00ebzore \u00ebsht\u00eb shum\u00eb af\u00ebr me skenarin e lartp\u00ebrmendur. Por pak e kuptojn\u00eb marksist\u00ebt se skena t\u00eb tilla qet\u00ebsie n\u00eb natyr\u00eb, nuk paraqesin m\u00eb shum\u00eb se nj\u00eb pamje t\u00eb vdekjes. Aty ku ka nj\u00eb nivelim absolut, nuk ka bashk\u00ebveprim midis forcave t\u00eb natyr\u00ebs, por ajo q\u00eb marksist\u00ebt harrojn\u00eb \u00ebsht\u00eb fakti q\u00eb deti i qet\u00eb ose shkret\u00ebtira e shesht\u00eb, e pajet\u00eb, nuk e ka lirin\u00eb e zgjedhjes q\u00eb ka njeriu, q\u00eb t\u00eb g\u00ebnjej\u00eb e t\u00eb mashtroj\u00eb p\u00ebr t\u00eb krijuar ulje-ngritje artificiale, kur nuk ka ulje-ngritje natyrale. Ve\u00e7 k\u00ebsaj, \u00ebsht\u00eb e pamundur p\u00ebr njeriun t\u00eb paraqes\u00eb nj\u00eb sistem q\u00eb mund t\u00eb largoj\u00eb \u00e7do element lart\u00ebsie dhe ult\u00ebsie nga shoq\u00ebria njer\u00ebzore. Pikat e ujit mund t\u00eb b\u00ebhen nj\u00ebsoj dhe grimcat e r\u00ebr\u00ebs gjithashtu mund t\u00eb form\u00ebsohen si kopje t\u00eb p\u00ebrsosura t\u00eb nj\u00ebra-tjetr\u00ebs, por njer\u00ebzit nuk b\u00ebhen t\u00eb till\u00eb.<\/p>\n

N\u00eb filozofin\u00eb marksiste, jan\u00eb grimcat njer\u00ebzore ato q\u00eb e b\u00ebjn\u00eb utopin\u00eb komunist t\u00eb stabilitetit. N\u00ebse \u00e7do qytetari t\u00eb nj\u00eb shteti komunist t\u2019i sigurojm\u00eb mund\u00ebsi t\u00eb barabarta ekonomike, secili t\u00eb ushqehet me t\u00eb nj\u00ebjt\u00ebn sasi buke, djathi dhe mishi; t\u00eb gjith\u00ebve t\u2019u vihet n\u00eb dispozicion gjith\u00e7ka q\u00eb ata d\u00ebshirojn\u00eb, k\u00ebrkojn\u00eb ose jetojn\u00eb p\u00ebr t\u00eb, at\u00ebher\u00eb asnj\u00eb ves njer\u00ebzor i lidhur me lakmin\u00eb nuk duhet t\u00eb shfaqet kurr\u00eb. N\u00eb nj\u00eb shoq\u00ebri t\u00eb till\u00eb t\u00eb barazuar ekonomikisht duket se nuk ka nevoj\u00eb q\u00eb dikush t\u00eb grabit\u00eb, t\u00eb vjedh\u00eb, t\u00eb mashtroj\u00eb, madje edhe t\u00eb p\u00ebrpiqet t\u00eb grumbulloj\u00eb pasuri, pasi ai nuk do t\u00eb jet\u00eb n\u00eb gjendje t\u00eb blej\u00eb asgj\u00eb, p\u00ebrve\u00e7 asaj q\u00eb i furnizon shteti. Nj\u00eb shoq\u00ebri e till\u00eb duhet t\u00eb \u00e7lirohet p\u00ebrfundimisht nga \u00e7dolloj krimi, sepse lakmia, q\u00eb \u00ebsht\u00eb shkaktari m\u00eb i madh i krimit, duket se \u00ebsht\u00eb \u00e7rr\u00ebnjosur.<\/p>\n

Kur kjo gjendje e mund\u00ebsive t\u00eb barabarta garantohet, kur t\u00eb gjith\u00eb kan\u00eb nevoja t\u00eb barabarta, si dhe plot\u00ebsimin e barabart\u00eb t\u00eb tyre, me kusht q\u00eb secili an\u00ebtar i shoq\u00ebris\u00eb t\u00eb b\u00ebj\u00eb pjes\u00ebn e vet t\u00eb pun\u00ebs sipas kapacitetit, vet\u00ebm at\u00ebher\u00eb \u00ebndrra komuniste p\u00ebr nj\u00eb stabilitet t\u00eb p\u00ebrsosur mund t\u00eb realizohet. Nj\u00eb shoq\u00ebri e till\u00eb nuk do t\u00eb ket\u00eb nevoj\u00eb p\u00ebr asnj\u00eb lloj shteti t\u00eb qeveris\u00eb pun\u00ebt e saj. Kjo, me pak fjal\u00eb, \u00ebsht\u00eb utopia e materializmit t\u00eb Marksit.<\/p>\n

Megjith\u00ebse, trend\u00ebt e fundit t\u00eb zhvillimeve politike dhe ekonomike n\u00eb bot\u00eb, tashm\u00eb e kan\u00eb shpartalluar k\u00ebt\u00eb mit materialist, por asnj\u00eb dekret i jasht\u00ebm nuk nevojitet p\u00ebr ta shkat\u00ebrruar kopshtin e Edenit t\u00eb Marksit. Refuzimi i moralit n\u00eb vetvete \u00ebsht\u00eb garanci e mjaftueshme p\u00ebr shkat\u00ebrrimin p\u00ebrfundimtar t\u00eb tij.<\/p>\n

Ka edhe t\u00eb meta t\u00eb tjera thelb\u00ebsore n\u00eb filozofin\u00eb e regjimit t\u00eb Marksit. P\u00ebrve\u00e7 faktit se ajo parashikon nj\u00eb kod moral q\u00eb mund t’i udh\u00ebzoj\u00eb an\u00ebtar\u00ebt e tij t\u00eb kryejn\u00eb p\u00ebrgjegj\u00ebsit\u00eb e tyre me ndershm\u00ebri, mohimi i theksuar i Zotit dhe pohimi se nuk do t\u00eb ket\u00eb jet\u00eb pas vdekjes p\u00ebr t\u00eb dh\u00ebn\u00eb llogari, u jep guximin funksionar\u00ebve t\u00eb partis\u00eb p\u00ebr shthurje dhe egoiz\u00ebm. N\u00ebse tundimeve dhe ambicieve vetjake nuk iu vihet fre, njeriun e pushton egoizmi plot\u00ebsisht. Ai ndihet i lir\u00eb t\u00eb b\u00ebj\u00eb gjith\u00e7ka q\u00eb mundet p\u00ebr t\u00eb ngopur lakmin\u00eb e tij. T\u00eb korruptuarit gjithmon\u00eb formojn\u00eb band\u00ebn e tyre p\u00ebr t\u00eb mbrojtur interesin e vet. Duke u bashkuar me t\u00eb tjer\u00ebt q\u00eb kan\u00eb t\u00eb nj\u00ebjtin shpirt, ata gjithmon\u00eb arrijn\u00eb t\u00eb gjejn\u00eb metoda p\u00ebr t\u00eb shp\u00ebtuar nga ekspozimi dhe nga nd\u00ebshkimi i veprimeve t\u00eb tyre. Ndoshta \u00ebsht\u00eb kjo prirje egoiste e rr\u00ebnjosur te njeriu q\u00eb e b\u00ebri Marksin t\u00eb pohoj\u00eb se njeriu \u00ebsht\u00eb nj\u00eb kafsh\u00eb imorale. Por at\u00ebher\u00eb pak kuptoi ai, se e nj\u00ebjta prirje e tij do t\u00eb sillte p\u00ebrfundimisht edhe rr\u00ebzimin e perandoris\u00eb komuniste.<\/p>\n

Refuzimi i moralit nuk \u00ebsht\u00eb e vetmja penges\u00eb n\u00eb realizimin e \u00ebndrr\u00ebs s\u00eb Marksit p\u00ebr nj\u00eb shoq\u00ebri pa shtet<\/em>. Qasja e barabart\u00eb n\u00eb mund\u00ebsi nuk \u00ebsht\u00eb e mjaftueshme p\u00ebr t\u00eb arritur q\u00ebllimin e nj\u00eb shoq\u00ebrie pa shtet<\/em>, dhe as bab\u00ebzit\u00eb nuk kufizohen vet\u00ebm n\u00eb p\u00ebrmbushjen e k\u00ebrkesave ekonomike. \u00c7far\u00eb do t\u00eb b\u00ebhet me lakmin\u00eb p\u00ebr kapjen e pushtetit n\u00eb \u00e7do sistem diktatorial? S\u00ebrish, \u00e7far\u00eb garancie shkencore jep sistemi p\u00ebr t\u00eb ndalur kalimin e xhelozive, t\u00eb urrejtjes dhe t\u00eb hakmarrjes n\u00eb lidhje me kapjen e pushtetit? Filozofia shkencore e Marksit as nuk e prek k\u00ebt\u00eb \u00e7\u00ebshtje.<\/p>\n

P\u00ebr t\u00eb arritur k\u00ebt\u00eb utopi, njeriu duhet t\u00eb kaloj\u00eb rreziqet e nj\u00eb shoq\u00ebrie e cila nuk njeh moral dhe m\u00ebshir\u00eb. Shum\u00eb koh\u00eb p\u00ebrpara se t\u00eb arrihet faza e nj\u00eb niveli perfekt t\u00eb shoq\u00ebris\u00eb n\u00eb aspektin ekonomik dhe politik, mungesa e moralit te njeriu do ta shemb\u00eb gjith\u00eb nd\u00ebrtes\u00ebn e vizionit komunist t\u00eb jet\u00ebs.<\/p>\n

N\u00eb drit\u00ebn e k\u00ebsaj, kur rishqyrtojm\u00eb problemet q\u00eb \u00e7uan n\u00eb rr\u00ebzimin e perandoris\u00eb komuniste, nuk gabojm\u00eb dot n\u00eb identifikimin e r\u00ebnies morale t\u00eb funksionar\u00ebve t\u00eb tij si nj\u00eb prej faktor\u00ebve kryesor\u00eb. Ishte korrupsioni i bot\u00ebs komuniste ai q\u00eb kryesisht duhet faj\u00ebsuar p\u00ebr rr\u00ebzimin e perandoris\u00eb komuniste t\u00eb BRSS-s\u00eb. K\u00ebshtu q\u00eb, d\u00ebshtimi i k\u00ebtij sistemit u shkrua q\u00eb n\u00eb gjenez\u00ebn komuniste, kur morali ishte hequr prej saj.<\/p>\n

Nga nj\u00ebra an\u00eb \u00ebsht\u00eb e v\u00ebrteta q\u00eb erdhi p\u00ebrmes zbules\u00ebs Hyjnore dhe, nga ana tjet\u00ebr, e ashtuquajtura e v\u00ebrtet\u00eb q\u00eb arrihet t\u00ebr\u00ebsisht n\u00ebp\u00ebrmjet agjencis\u00eb s\u00eb arsyes njer\u00ebzore. Meritat e t\u00eb dyja filozofive nuk jan\u00eb shum\u00eb t\u00eb v\u00ebshtira p\u00ebr t\u2019u ekzaminuar. Shpallja Hyjnore vazhdimisht deklaron se drejt\u00ebsia dhe ndershm\u00ebria n\u00eb \u00e7\u00ebshtjet njer\u00ebzore nuk mund t\u00eb vendosen pa qen\u00eb ato absolute n\u00eb karakterin e tyre. Prishja morale dhe nj\u00eb kod etik i bazuar n\u00eb drejt\u00ebsi absolute nuk mund t\u00eb shkojn\u00eb paralelisht. E v\u00ebrteta absolute \u00ebsht\u00eb thelbi i gjith\u00eb moralit, dhe morali absolut \u00ebsht\u00eb thelbi i gjith\u00eb s\u00eb v\u00ebrtet\u00ebs. Prandaj, pa vendosjen e vlerave absolute te njeriu, asnj\u00eb \u00ebnd\u00ebrr p\u00ebr nj\u00eb parajs\u00eb mbi tok\u00eb nuk mund t\u00eb parashikohet. Ky ka qen\u00eb gjithmon\u00eb z\u00ebri universal i t\u00eb gjitha epokave.<\/p>\n

Marksi u ngrit p\u00ebr ta kund\u00ebrshtuar k\u00ebt\u00eb filozofi t\u00eb bazuar n\u00eb zbules\u00ebn Hyjnore q\u00eb nga lasht\u00ebsia. Ai e hodhi posht\u00eb at\u00eb dhe b\u00ebri deklarat\u00ebn e kund\u00ebrt, q\u00eb njeriu nuk ka nevoj\u00eb p\u00ebr udh\u00ebzime Hyjnore, dhe se nuk ekziston as ndonj\u00eb Zot. Prandaj, sipas tij, \u00ebsht\u00eb vet\u00eb njeriu q\u00eb duhet t\u00eb hap\u00eb rrug\u00ebn e vet drejt realizimit p\u00ebrfundimtar t\u00eb \u00ebndrr\u00ebs s\u00eb tij t\u00eb parajs\u00ebs mbi tok\u00eb. Pra, ai hapi nj\u00eb shteg t\u00eb udh\u00ebhequr t\u00ebr\u00ebsisht nga intelekti i tij, plot\u00ebsisht jasht\u00eb udh\u00ebzimeve Hyjnore.<\/p>\n

Duke par\u00eb vizionin Marksist t\u00eb nj\u00eb shoq\u00ebrie pa shtet<\/em>, del n\u00eb pah nj\u00eb tjet\u00ebr e met\u00eb themelore, t\u00eb cil\u00ebn kemi prekur shkurtimisht edhe m\u00eb her\u00ebt. U supozua pa baz\u00eb se n\u00ebse shoq\u00ebria do t\u00eb ishte ekonomikisht e barabart\u00eb, shkaku kryesor i krimit do t\u00eb \u00e7rr\u00ebnjosej; si rrjedhoj\u00eb, nuk do t\u00eb nevojitej forca e shtetit p\u00ebr t\u00eb luftuar krimin. Por lakmia e njeriut nuk \u00ebsht\u00eb e kufizuar vet\u00ebm n\u00eb fush\u00ebn e veprimtaris\u00eb ekonomike. Edhe n\u00ebse objektivat e marksizmit arrihen plot\u00ebsisht, ka shum\u00eb gj\u00ebra t\u00eb tjera ku arrin lakmia e njeriut dhe nuk arrin dot syri marksistit.<\/p>\n

Psikika njer\u00ebzore lind aq shum\u00eb d\u00ebshira dhe ambicie, saq\u00eb pa i marr\u00eb parasysh ato, \u00e7do zgjidhje e propozuar p\u00ebr problemet e shoq\u00ebris\u00eb, do t\u00eb ishte e pap\u00ebrshtatshme. Pabarazit\u00eb te njeriu nuk jan\u00eb vet\u00ebm ekonomike, madje, ato mund t\u00eb lidhen me aft\u00ebsit\u00eb e tij fizike ose mendore, si dhe me aft\u00ebsi t\u00eb tjera t\u00eb kok\u00ebs dhe t\u00eb zemr\u00ebs. D\u00ebshira e tij e brendshme p\u00ebr t\u00eb sunduar, p\u00ebr t\u00eb pushtuar, p\u00ebr t\u00eb qeverisur, p\u00ebr t\u00eb dominuar, p\u00ebr t\u00eb dashur dhe p\u00ebr t\u2019u dashur, jan\u00eb vet\u00ebm disa fusha q\u00eb sigurojn\u00eb nj\u00eb tok\u00eb pjellore p\u00ebr far\u00ebn e lakmis\u00eb q\u00eb t\u00eb hedh\u00eb rr\u00ebnj\u00eb.<\/p>\n

Bukuria \u00ebsht\u00eb di\u00e7ka q\u00eb nuk mund t\u00eb ndahet n\u00eb m\u00ebnyr\u00eb t\u00eb barabart\u00eb nga t\u00eb gjith\u00eb burrat dhe grat\u00eb, dhe as aft\u00ebsia fizike dhe sh\u00ebndeti nuk mund t\u00eb ken\u00eb t\u00eb gjith\u00eb nj\u00ebsoj. Aft\u00ebsit\u00eb e d\u00ebgjimit dhe t\u00eb shikimit, t\u00eb shijes dhe t\u00eb prekjes; t\u00eb p\u00eblqimet dhe t\u00eb mosp\u00eblqimet, t\u00eb k\u00ebrkuarit dhe t\u00eb mosk\u00ebrkuarit, madje edhe prirjet artistike, shija p\u00ebr muzik\u00ebn dhe pasioni p\u00ebr artin, ose let\u00ebrsin\u00eb dhe mungesa e interesit ndaj librave, jan\u00eb vet\u00ebm disa shembuj t\u00eb varianteve q\u00eb natyra ka prodhuar vet\u00eb gjat\u00eb nj\u00eb kursi t\u00eb gjat\u00eb evolucioni. Asnj\u00eb ithtar i socializmit shkencor nuk mund t\u00eb heq\u00eb dor\u00eb prej tyre. Ato duhen pranuar si nj\u00eb realitet i pashmangsh\u00ebm. Problemi \u00ebsht\u00eb se pik\u00ebrisht ky diversitet b\u00ebhet edhe shkaku kryesor i gjith\u00eb korrupsionit n\u00eb shoq\u00ebrin\u00eb njer\u00ebzore. T\u00eb gjitha s\u00ebmundjet sociale lindin p\u00ebr shkak t\u00eb tij. E vetmja zgjidhje e vlefshme p\u00ebr t\u00eb disiplinuar prirje t\u00eb tilla gjendet n\u00eb kodet morale q\u00eb vijn\u00eb nga zbulesa Hyjnore, kode t\u00eb cilat nuk mund t\u00eb funksionojn\u00eb pa besimin n\u00eb Zot. Largoni Zotin dhe t\u00eb v\u00ebrtet\u00ebn q\u00eb vjen nga zbulesa Hyjnore, nuk do t\u00eb ket\u00eb m\u00eb paqe n\u00eb pun\u00ebt njer\u00ebzore.<\/p>\n

Ky krahasim i thelluar midis filozofis\u00eb s\u00eb pa Zot t\u00eb Marksizmit dhe besimit n\u00eb t\u00eb v\u00ebrtet\u00ebn q\u00eb vjen p\u00ebrmes zbules\u00ebs Hyjnore, sh\u00ebrben p\u00ebr t\u00eb sqaruar tem\u00ebn n\u00eb fjal\u00eb. Nga nj\u00ebra an\u00eb ekziston vet\u00ebm arsyeja e njeriut, e pandihmuar nga udh\u00ebzimi Hyjnor, duke u p\u00ebrpjekur t\u00eb zgjidh\u00eb vet\u00eb t\u00eb gjitha problemet e shoq\u00ebris\u00eb njer\u00ebzore. Nga ana tjet\u00ebr, ekziston e v\u00ebrteta q\u00eb vjen p\u00ebrmes zbules\u00ebs Hyjnore, e cila thekson p\u00ebrpjekjen e vazhdueshme kund\u00ebr amoralitetit dhe p\u00ebr t\u00eb arritur moralin absolut.<\/p>\n

Nj\u00eb analiz\u00eb kritike e t\u00eb par\u00ebs \u00e7on n\u00eb p\u00ebrfundimin e vet\u00ebm logjik: arsyeja e vet\u00ebm \u00ebsht\u00eb t\u00ebr\u00ebsisht e pamjaftueshme p\u00ebr t\u00eb udh\u00ebhequr hapat njer\u00ebzor\u00eb drejt paqes dhe qet\u00ebsis\u00eb. Studim i historis\u00eb fetare zbulon se paqja dhe qet\u00ebsia jan\u00eb arritur vet\u00ebm kur profet\u00ebt Hyjnor\u00eb luftuan beteja heroike kund\u00ebr amoralitetit te njeriu. Vet\u00ebm pas nj\u00eb mundimi, djerse dhe gjaku t\u00eb tyre, arrit\u00ebn t\u00eb krijoheshin ishujt e nj\u00eb shoq\u00ebrie njer\u00ebzore gati paq\u00ebsore, mes oqeanit t\u00eb eg\u00ebr t\u00eb krimit dhe m\u00ebkatit. Pa dyshim q\u00eb dallg\u00ebt e tundimeve s\u00ebrish i gllab\u00ebruan, por edhe k\u00ebshtu, niveli i moralit njer\u00ebzor u ngrit \u00e7doher\u00eb, nj\u00eb ose dy shkall\u00eb. Po t\u00eb mos ndodhte kjo, dhe po t\u00eb mos lindnin l\u00ebvizjet Hyjnore p\u00ebr rip\u00ebrt\u00ebritjen e moralit t\u00eb njeriut, shoq\u00ebria do t\u00eb ishte nj\u00ebqind her\u00eb m\u00eb e keqe sesa \u00ebsht\u00eb sot. Prandaj, n\u00eb domosdoshm\u00ebrin\u00eb e shpalljes dhe t\u00eb v\u00ebrtet\u00ebs q\u00eb vjen p\u00ebrmes zbules\u00ebs Hyjnore, nuk ka asnj\u00eb dyshim.<\/p>\n

\n

[i] SARTRE, J. (1975) Existentialism and Humanism. Eyre Methuen Ltd., London, f. 34.
\n[ii] LENIN, V, I. (1963) Collected Works. V\u00ebll. 38, Philosophical Notebooks. Foreign Languages Publishing House, Moscow, f. 201.<\/p>\n","protected":false},"excerpt":{"rendered":"

Analiz\u00eb e thell\u00eb e komunizmit, socializmit shkencor t\u00eb Marksit. Trajtohen figura si Karl Marksi, Ni\u00e7e, Sartre,Emanuel Kanti, Hegeli, Lenini, Engelsi, Darvini. Materializmi dialektik, utilitarian\u00ebt<\/p>\n","protected":false},"featured_media":11164,"template":"","tags":[441,614,615,634],"authors":[457],"content_source":[581],"class_list":["post-11160","articles","type-articles","status-publish","has-post-thumbnail","hentry","tag-charles-darvin","tag-karl-marks","tag-marksizmi","tag-revelation-rationality","topics-ateizmi","topics-filozofia","topics-komunizmi","article-cat-artikuj","authors-hazret-mirza-tahir-ahmedi","content_source-alislam"],"acf":[],"yoast_head":"\nFilozofia evropiane (2) - Marksizmi e Komunizmi kund\u00ebr besimit n\u00eb Zot<\/title>\n<meta name=\"description\" content=\"Analiz\u00eb e thell\u00eb e komunizmit, socializmit shkencor t\u00eb Marksit. Trajtohen figura si Karl Marksi, Ni\u00e7e, Sartre,Emanuel Kanti, Hegeli, Lenini, Engelsi, Darvini. Materializmi dialektik, utilitarian\u00ebt\" \/>\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-2-marksizmi-komunizmi-kunder-besimit-ne-zot\/\" \/>\n<meta property=\"og:locale\" content=\"sq_AL\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Filozofia evropiane - pjesa II - Marksizmi dhe Komunizmi kund\u00ebr besimit n\u00eb Zot\" \/>\n<meta property=\"og:description\" content=\"Analiz\u00eb e thell\u00eb e komunizmit, socializmit shkencor t\u00eb Marksit. Trajtohen figura si Karl Marksi, Ni\u00e7e, Sartre,Emanuel Kanti, Hegeli, Lenini, Engelsi, Darvini. Materializmi dialektik, utilitarian\u00ebt\" \/>\n<meta property=\"og:url\" content=\"https:\/\/www.ahmadiyya-islam.org\/al\/artikuj\/filozofia-evropiane-2-marksizmi-komunizmi-kunder-besimit-ne-zot\/\" \/>\n<meta property=\"og:site_name\" content=\"Xhemati Musliman Ahmedia\" \/>\n<meta property=\"article:modified_time\" content=\"2021-02-27T15:15:24+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/www.ahmadiyya-islam.org\/al\/wp-content\/uploads\/sites\/3\/2020\/08\/komunizmi-marksizmi.jpg\" \/>\n\t<meta property=\"og:image:width\" content=\"1200\" \/>\n\t<meta property=\"og:image:height\" content=\"700\" \/>\n\t<meta property=\"og:image:type\" content=\"image\/jpeg\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:label1\" content=\"Est. reading time\" \/>\n\t<meta name=\"twitter:data1\" content=\"41 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\\\/\\\/schema.org\",\"@graph\":[{\"@type\":\"WebPage\",\"@id\":\"https:\\\/\\\/www.ahmadiyya-islam.org\\\/al\\\/artikuj\\\/filozofia-evropiane-2-marksizmi-komunizmi-kunder-besimit-ne-zot\\\/\",\"url\":\"https:\\\/\\\/www.ahmadiyya-islam.org\\\/al\\\/artikuj\\\/filozofia-evropiane-2-marksizmi-komunizmi-kunder-besimit-ne-zot\\\/\",\"name\":\"Filozofia evropiane (2) - Marksizmi e Komunizmi kund\u00ebr besimit n\u00eb Zot\",\"isPartOf\":{\"@id\":\"https:\\\/\\\/www.ahmadiyya-islam.org\\\/al\\\/#website\"},\"primaryImageOfPage\":{\"@id\":\"https:\\\/\\\/www.ahmadiyya-islam.org\\\/al\\\/artikuj\\\/filozofia-evropiane-2-marksizmi-komunizmi-kunder-besimit-ne-zot\\\/#primaryimage\"},\"image\":{\"@id\":\"https:\\\/\\\/www.ahmadiyya-islam.org\\\/al\\\/artikuj\\\/filozofia-evropiane-2-marksizmi-komunizmi-kunder-besimit-ne-zot\\\/#primaryimage\"},\"thumbnailUrl\":\"https:\\\/\\\/www.ahmadiyya-islam.org\\\/al\\\/wp-content\\\/uploads\\\/sites\\\/3\\\/2020\\\/08\\\/komunizmi-marksizmi.jpg\",\"datePublished\":\"2020-08-09T12:44:40+00:00\",\"dateModified\":\"2021-02-27T15:15:24+00:00\",\"description\":\"Analiz\u00eb e thell\u00eb e komunizmit, socializmit shkencor t\u00eb Marksit. Trajtohen figura si Karl Marksi, Ni\u00e7e, Sartre,Emanuel Kanti, Hegeli, Lenini, Engelsi, Darvini. Materializmi dialektik, utilitarian\u00ebt\",\"breadcrumb\":{\"@id\":\"https:\\\/\\\/www.ahmadiyya-islam.org\\\/al\\\/artikuj\\\/filozofia-evropiane-2-marksizmi-komunizmi-kunder-besimit-ne-zot\\\/#breadcrumb\"},\"inLanguage\":\"sq-AL\",\"potentialAction\":[{\"@type\":\"ReadAction\",\"target\":[\"https:\\\/\\\/www.ahmadiyya-islam.org\\\/al\\\/artikuj\\\/filozofia-evropiane-2-marksizmi-komunizmi-kunder-besimit-ne-zot\\\/\"]}]},{\"@type\":\"ImageObject\",\"inLanguage\":\"sq-AL\",\"@id\":\"https:\\\/\\\/www.ahmadiyya-islam.org\\\/al\\\/artikuj\\\/filozofia-evropiane-2-marksizmi-komunizmi-kunder-besimit-ne-zot\\\/#primaryimage\",\"url\":\"https:\\\/\\\/www.ahmadiyya-islam.org\\\/al\\\/wp-content\\\/uploads\\\/sites\\\/3\\\/2020\\\/08\\\/komunizmi-marksizmi.jpg\",\"contentUrl\":\"https:\\\/\\\/www.ahmadiyya-islam.org\\\/al\\\/wp-content\\\/uploads\\\/sites\\\/3\\\/2020\\\/08\\\/komunizmi-marksizmi.jpg\",\"width\":1200,\"height\":700,\"caption\":\"komunizmi marksizmi kunder besimit ne zot\"},{\"@type\":\"BreadcrumbList\",\"@id\":\"https:\\\/\\\/www.ahmadiyya-islam.org\\\/al\\\/artikuj\\\/filozofia-evropiane-2-marksizmi-komunizmi-kunder-besimit-ne-zot\\\/#breadcrumb\",\"itemListElement\":[{\"@type\":\"ListItem\",\"position\":1,\"name\":\"Home\",\"item\":\"https:\\\/\\\/www.ahmadiyya-islam.org\\\/al\\\/\"},{\"@type\":\"ListItem\",\"position\":2,\"name\":\"Artikujt\",\"item\":\"https:\\\/\\\/www.ahmadiyya-islam.org\\\/al\\\/artikuj\\\/\"},{\"@type\":\"ListItem\",\"position\":3,\"name\":\"Filozofia evropiane – pjesa II – Marksizmi dhe Komunizmi kund\u00ebr besimit n\u00eb Zot\"}]},{\"@type\":\"WebSite\",\"@id\":\"https:\\\/\\\/www.ahmadiyya-islam.org\\\/al\\\/#website\",\"url\":\"https:\\\/\\\/www.ahmadiyya-islam.org\\\/al\\\/\",\"name\":\"Xhemati Musliman Ahmedia\",\"description\":\"Albania\",\"potentialAction\":[{\"@type\":\"SearchAction\",\"target\":{\"@type\":\"EntryPoint\",\"urlTemplate\":\"https:\\\/\\\/www.ahmadiyya-islam.org\\\/al\\\/?s={search_term_string}\"},\"query-input\":{\"@type\":\"PropertyValueSpecification\",\"valueRequired\":true,\"valueName\":\"search_term_string\"}}],\"inLanguage\":\"sq-AL\"}]}<\/script>\n<!-- \/ Yoast SEO Premium plugin. -->","yoast_head_json":{"title":"Filozofia evropiane (2) - Marksizmi e Komunizmi kund\u00ebr besimit n\u00eb Zot","description":"Analiz\u00eb e thell\u00eb e komunizmit, socializmit shkencor t\u00eb Marksit. Trajtohen figura si Karl Marksi, Ni\u00e7e, Sartre,Emanuel Kanti, Hegeli, Lenini, Engelsi, Darvini. Materializmi dialektik, utilitarian\u00ebt","robots":{"index":"index","follow":"follow","max-snippet":"max-snippet:-1","max-image-preview":"max-image-preview:large","max-video-preview":"max-video-preview:-1"},"canonical":"https:\/\/www.ahmadiyya-islam.org\/al\/artikuj\/filozofia-evropiane-2-marksizmi-komunizmi-kunder-besimit-ne-zot\/","og_locale":"sq_AL","og_type":"article","og_title":"Filozofia evropiane - pjesa II - Marksizmi dhe Komunizmi kund\u00ebr besimit n\u00eb Zot","og_description":"Analiz\u00eb e thell\u00eb e komunizmit, socializmit shkencor t\u00eb Marksit. Trajtohen figura si Karl Marksi, Ni\u00e7e, Sartre,Emanuel Kanti, Hegeli, Lenini, Engelsi, Darvini. Materializmi dialektik, utilitarian\u00ebt","og_url":"https:\/\/www.ahmadiyya-islam.org\/al\/artikuj\/filozofia-evropiane-2-marksizmi-komunizmi-kunder-besimit-ne-zot\/","og_site_name":"Xhemati Musliman Ahmedia","article_modified_time":"2021-02-27T15:15:24+00:00","og_image":[{"width":1200,"height":700,"url":"https:\/\/www.ahmadiyya-islam.org\/al\/wp-content\/uploads\/sites\/3\/2020\/08\/komunizmi-marksizmi.jpg","type":"image\/jpeg"}],"twitter_card":"summary_large_image","twitter_misc":{"Est. reading time":"41 minutes"},"schema":{"@context":"https:\/\/schema.org","@graph":[{"@type":"WebPage","@id":"https:\/\/www.ahmadiyya-islam.org\/al\/artikuj\/filozofia-evropiane-2-marksizmi-komunizmi-kunder-besimit-ne-zot\/","url":"https:\/\/www.ahmadiyya-islam.org\/al\/artikuj\/filozofia-evropiane-2-marksizmi-komunizmi-kunder-besimit-ne-zot\/","name":"Filozofia evropiane (2) - Marksizmi e Komunizmi kund\u00ebr besimit n\u00eb Zot","isPartOf":{"@id":"https:\/\/www.ahmadiyya-islam.org\/al\/#website"},"primaryImageOfPage":{"@id":"https:\/\/www.ahmadiyya-islam.org\/al\/artikuj\/filozofia-evropiane-2-marksizmi-komunizmi-kunder-besimit-ne-zot\/#primaryimage"},"image":{"@id":"https:\/\/www.ahmadiyya-islam.org\/al\/artikuj\/filozofia-evropiane-2-marksizmi-komunizmi-kunder-besimit-ne-zot\/#primaryimage"},"thumbnailUrl":"https:\/\/www.ahmadiyya-islam.org\/al\/wp-content\/uploads\/sites\/3\/2020\/08\/komunizmi-marksizmi.jpg","datePublished":"2020-08-09T12:44:40+00:00","dateModified":"2021-02-27T15:15:24+00:00","description":"Analiz\u00eb e thell\u00eb e komunizmit, socializmit shkencor t\u00eb Marksit. Trajtohen figura si Karl Marksi, Ni\u00e7e, Sartre,Emanuel Kanti, Hegeli, Lenini, Engelsi, Darvini. Materializmi dialektik, utilitarian\u00ebt","breadcrumb":{"@id":"https:\/\/www.ahmadiyya-islam.org\/al\/artikuj\/filozofia-evropiane-2-marksizmi-komunizmi-kunder-besimit-ne-zot\/#breadcrumb"},"inLanguage":"sq-AL","potentialAction":[{"@type":"ReadAction","target":["https:\/\/www.ahmadiyya-islam.org\/al\/artikuj\/filozofia-evropiane-2-marksizmi-komunizmi-kunder-besimit-ne-zot\/"]}]},{"@type":"ImageObject","inLanguage":"sq-AL","@id":"https:\/\/www.ahmadiyya-islam.org\/al\/artikuj\/filozofia-evropiane-2-marksizmi-komunizmi-kunder-besimit-ne-zot\/#primaryimage","url":"https:\/\/www.ahmadiyya-islam.org\/al\/wp-content\/uploads\/sites\/3\/2020\/08\/komunizmi-marksizmi.jpg","contentUrl":"https:\/\/www.ahmadiyya-islam.org\/al\/wp-content\/uploads\/sites\/3\/2020\/08\/komunizmi-marksizmi.jpg","width":1200,"height":700,"caption":"komunizmi marksizmi kunder besimit ne zot"},{"@type":"BreadcrumbList","@id":"https:\/\/www.ahmadiyya-islam.org\/al\/artikuj\/filozofia-evropiane-2-marksizmi-komunizmi-kunder-besimit-ne-zot\/#breadcrumb","itemListElement":[{"@type":"ListItem","position":1,"name":"Home","item":"https:\/\/www.ahmadiyya-islam.org\/al\/"},{"@type":"ListItem","position":2,"name":"Artikujt","item":"https:\/\/www.ahmadiyya-islam.org\/al\/artikuj\/"},{"@type":"ListItem","position":3,"name":"Filozofia evropiane – pjesa II – Marksizmi dhe Komunizmi kund\u00ebr besimit n\u00eb Zot"}]},{"@type":"WebSite","@id":"https:\/\/www.ahmadiyya-islam.org\/al\/#website","url":"https:\/\/www.ahmadiyya-islam.org\/al\/","name":"Xhemati Musliman Ahmedia","description":"Albania","potentialAction":[{"@type":"SearchAction","target":{"@type":"EntryPoint","urlTemplate":"https:\/\/www.ahmadiyya-islam.org\/al\/?s={search_term_string}"},"query-input":{"@type":"PropertyValueSpecification","valueRequired":true,"valueName":"search_term_string"}}],"inLanguage":"sq-AL"}]}},"_links":{"self":[{"href":"https:\/\/www.ahmadiyya-islam.org\/al\/wp-json\/wp\/v2\/articles\/11160","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.ahmadiyya-islam.org\/al\/wp-json\/wp\/v2\/articles"}],"about":[{"href":"https:\/\/www.ahmadiyya-islam.org\/al\/wp-json\/wp\/v2\/types\/articles"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.ahmadiyya-islam.org\/al\/wp-json\/wp\/v2\/media\/11164"}],"wp:attachment":[{"href":"https:\/\/www.ahmadiyya-islam.org\/al\/wp-json\/wp\/v2\/media?parent=11160"}],"wp:term":[{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.ahmadiyya-islam.org\/al\/wp-json\/wp\/v2\/tags?post=11160"},{"taxonomy":"authors","embeddable":true,"href":"https:\/\/www.ahmadiyya-islam.org\/al\/wp-json\/wp\/v2\/authors?post=11160"},{"taxonomy":"content_source","embeddable":true,"href":"https:\/\/www.ahmadiyya-islam.org\/al\/wp-json\/wp\/v2\/content_source?post=11160"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}