{"id":20008,"date":"2026-08-29T12:22:58","date_gmt":"2026-08-29T12:22:58","guid":{"rendered":"https:\/\/www.ahmadiyya-islam.org\/al\/?post_type=articles&p=20008"},"modified":"2026-08-29T12:41:02","modified_gmt":"2026-08-29T12:41:02","slug":"individi-perballe-shoqerise","status":"publish","type":"articles","link":"https:\/\/www.ahmadiyya-islam.org\/al\/artikuj\/individi-perballe-shoqerise\/","title":{"rendered":"Individi p\u00ebrball\u00eb shoq\u00ebris\u00eb"},"content":{"rendered":"

[Ky artikull \u00ebsht\u00eb pjes\u00eb e librit\u00a0Revelation, Rationality, Knowledge & Truth<\/a> (Shpallja, racionaliteti, dija dhe e v\u00ebrteta), i shkruar nga Hazret Mirza Tahir Ahmad r.a., Kalifi IV i Xhematit Musliman Ahmedia. P\u00ebr ta leht\u00ebsuar leximin dhe orientimin n\u00eb tekst, titujt nd\u00ebrmjet\u00ebs jan\u00eb vendosur nga redaksia e faqes dhe nuk jan\u00eb pjes\u00eb e tekstit origjinal t\u00eb librit.]<\/em><\/p>\n

Liria si tipar themelor i njeriut<\/h2>\n

L<\/strong>iria \u00ebsht\u00eb nj\u00eb e drejt\u00eb e qen\u00ebsishme e t\u00eb gjitha qenieve t\u00eb gjalla dhe njeriu nuk b\u00ebn p\u00ebrjashtim. Liria \u00ebsht\u00eb fryti m\u00eb i \u00e7muar i jet\u00ebs. Njeriu \u00ebsht\u00eb mish\u00ebrimi i liris\u00eb, e cila \u00ebsht\u00eb e rr\u00ebnjosur n\u00eb natyr\u00ebn e tij. Vet\u00eb qenia e tij \u00ebsht\u00eb endur me fijet e liris\u00eb. Megjithat\u00eb, \u00e7udit\u00ebrisht, n\u00eb analiz\u00ebn p\u00ebrfundimtare v\u00ebrejm\u00eb se t\u00eb gjitha institucionet e krijuara nga njeriu jan\u00eb form\u00ebsuar n\u00eb m\u00ebnyr\u00eb t\u00eb till\u00eb q\u00eb t\u00eb veprojn\u00eb kund\u00ebr liris\u00eb s\u00eb tij.<\/p>\n

Nj\u00eb studim i kujdessh\u00ebm i historis\u00eb s\u00eb zhvillimit gradual t\u00eb traditave, t\u00eb zakoneve dhe t\u00eb legjislacionit mjafton p\u00ebr ta v\u00ebrtetuar k\u00ebt\u00eb pohim. Evolucioni i shtetit, kur shihet nga nj\u00eb k\u00ebndv\u00ebshtrim i paansh\u00ebm dhe i distancuar, nuk duket gj\u00eb tjet\u00ebr ve\u00e7se nj\u00eb udh\u00ebtim i institucionalizuar i njeriut drejt nj\u00eb skllav\u00ebrie gjithnj\u00eb e m\u00eb t\u00eb madhe, t\u00eb cil\u00ebn ia imponon vetvetes. P\u00ebr ta zgjidhur k\u00ebt\u00eb dilem\u00eb nevojitet nj\u00eb kuptim m\u00eb i thell\u00eb i faktor\u00ebve q\u00eb jan\u00eb p\u00ebrgjegj\u00ebs p\u00ebr k\u00ebt\u00eb kalim hap pas hapi nga liria n\u00eb rob\u00ebri.<\/p>\n

Q\u00eb n\u00eb fillim duhet v\u00ebn\u00eb n\u00eb dukje nj\u00eb gj\u00eb: nga natyra, njeriu i n\u00ebnshtrohet autoritetit t\u00eb shoq\u00ebris\u00eb vet\u00ebm kur shtyhet nga interesa vetjake; p\u00ebrndryshe, ai duhet t\u00eb detyrohet t\u2019i n\u00ebnshtrohet.<\/p>\n

Shoq\u00ebria dhe disiplina n\u00eb bot\u00ebn e gjall\u00eb<\/h2>\n

Por prirja p\u00ebr t\u00eb jetuar n\u00eb shoq\u00ebri nuk \u00ebsht\u00eb nj\u00eb ve\u00e7ori vet\u00ebm e njeriut. Teksa n\u00eb mbret\u00ebrin\u00eb e kafsh\u00ebve kalojm\u00eb nga format m\u00eb t\u00eb ul\u00ebta drejt atyre m\u00eb t\u00eb larta, duket se zhvillohet gradualisht nj\u00eb kalim nga nj\u00eb shoq\u00ebri kaotike e kafsh\u00ebve drejt nj\u00eb shoq\u00ebrie m\u00eb t\u00eb disiplinuar, m\u00eb t\u00eb organizuar dhe m\u00eb t\u00eb centralizuar. Ndonj\u00ebher\u00eb k\u00ebt\u00eb e v\u00ebrejm\u00eb si nj\u00eb prirje ku nevoja duhet t\u2019i ket\u00eb m\u00ebsuar kafsh\u00ebt t\u00eb jetojn\u00eb s\u00eb bashku p\u00ebr interesin e tyre t\u00eb p\u00ebrbashk\u00ebt t\u00eb mbijetes\u00ebs. Por ndonj\u00ebher\u00eb, p\u00ebr habin\u00eb ton\u00eb t\u00eb madhe, gjejm\u00eb nj\u00eb rend shoq\u00ebror dhe nj\u00eb disiplin\u00eb t\u00eb p\u00ebrpikt\u00eb t\u00eb rr\u00ebnjosur edhe n\u00eb lloje kafsh\u00ebsh q\u00eb nuk q\u00ebndrojn\u00eb shum\u00eb lart n\u00eb shkall\u00ebn e evolucionit. N\u00eb rendin e tyre tejet t\u00eb disiplinuar nuk mund t\u00eb gjurmohen ndikime t\u00eb ndonj\u00eb evolucioni gradual; ai duket sikur \u00ebsht\u00eb shfaqur q\u00eb n\u00eb fillim n\u00eb form\u00ebn e tij p\u00ebrfundimtare dhe t\u00eb p\u00ebrsosur. Gjith\u00e7ka q\u00eb mund t\u00eb nxjerrim si p\u00ebrfundim nga studimi i m\u00ebnyr\u00ebs s\u00eb tyre t\u00eb institucionalizuar t\u00eb jetes\u00ebs \u00ebsht\u00eb se ky rend \u00ebsht\u00eb i rr\u00ebnjosur natyrsh\u00ebm n\u00eb qenien e tyre.<\/p>\n

Merrni, p\u00ebr shembull, rastin e disa insekteve. N\u00eb \u00e7\u2019vend t\u00eb shkall\u00ebs s\u00eb evolucionit do ta vendosnim shoq\u00ebrin\u00eb e blet\u00ebve? \u00c7far\u00eb mund t\u2019u ket\u00eb paraprir\u00eb atyre, n\u00ebse v\u00ebrtet ato jan\u00eb zhvilluar dal\u00ebngadal\u00eb, hap pas hapi? Ku mund t\u00eb gjenden provat e nj\u00eb zhvillimi gradual, faz\u00eb pas faze, t\u00eb nj\u00eb vargu t\u00eb gjat\u00eb insektesh q\u00eb n\u00eb fund kulmoi me krijimin e blet\u00ebve? Po k\u00ebshtu, kur shqyrtojm\u00eb rastin e termiteve dhe disa llojeve t\u00eb tjera t\u00eb milingonave q\u00eb i p\u00ebrkasin rendit t\u00eb insekteve, p\u00ebrballemi me probleme t\u00eb ngjashme.<\/p>\n

Pa asnj\u00eb gjurm\u00eb t\u00eb nj\u00eb evolucioni gradual, t\u00eb gjitha ato jan\u00eb t\u00eb nd\u00ebrtuara me p\u00ebrpik\u00ebri p\u00ebr t\u00eb kryer funksione t\u00eb caktuara, me nj\u00eb disiplin\u00eb t\u00eb rr\u00ebnjosur n\u00eb qenien e tyre, t\u00eb cil\u00ebn e zbatojn\u00eb me p\u00ebrpik\u00ebri. P\u00ebr to, kjo \u00ebsht\u00eb nj\u00eb ligj i pacenuesh\u00ebm, i gdhendur n\u00eb ARN-n\u00eb dhe ADN-n\u00eb e tyre. N\u00eb krahasim me to, madje edhe shoq\u00ebrit\u00eb komuniste m\u00eb rrept\u00ebsisht t\u00eb regjimentuara dhe t\u00eb disiplinuara duken t\u00eb zbehta. T\u00eb gjitha ato jan\u00eb raste t\u00eb jasht\u00ebzakonshme dhe t\u00eb ve\u00e7uara t\u00eb mrekullive krijuese t\u00eb organizuara, t\u00eb cilat nuk tregojn\u00eb ndonj\u00eb histori t\u00eb gjurmueshme t\u00eb nj\u00eb fillimi t\u00eb thjesht\u00eb e primitiv q\u00eb m\u00eb pas t\u00eb jet\u00eb zhvilluar gradualisht n\u00eb shoq\u00ebri m\u00eb t\u00eb larta dhe m\u00eb komplekse.<\/p>\n

Nga kjo mund t\u00eb nxjerrim me siguri p\u00ebrfundimin se vet\u00eb jeta na paraqet dy lloje disiplinash p\u00ebr t\u2019i studiuar. Nj\u00ebra duket spontane, sikur t\u00eb kishte lindur nga asgj\u00ebja, n\u00eb nj\u00eb shp\u00ebrthim t\u00eb papritur t\u00eb mrekullive krijuese t\u00eb Zotit. Shkenc\u00ebtar\u00ebt, megjithat\u00eb, mund ta p\u00ebrshkruajn\u00eb k\u00ebt\u00eb si nj\u00eb mori ndryshimesh mutative q\u00eb kan\u00eb ndodhur t\u00eb gjitha nj\u00ebkoh\u00ebsisht, n\u00eb nj\u00eb \u00e7ast t\u00eb vet\u00ebm. Sigurisht, nj\u00eb hipotez\u00eb e till\u00eb nuk mund t\u00eb merret seriozisht nga pik\u00ebpamja shkencore.<\/p>\n

Lloji i dyt\u00eb i zhvillimit t\u00eb rendeve shoq\u00ebrore n\u00eb mbret\u00ebrin\u00eb e kafsh\u00ebve \u00ebsht\u00eb shum\u00eb m\u00eb i p\u00ebrhapur dhe ka natyr\u00eb progresive, megjith\u00ebse rezultatet nuk jan\u00eb aq dramatike sa n\u00eb shembujt e p\u00ebrmendur m\u00eb sip\u00ebr. Edhe qent\u00eb, ujq\u00ebrit dhe gnujt shfaqin k\u00ebt\u00eb prirje pozitive p\u00ebr t\u00eb jetuar s\u00eb bashku n\u00eb grupe shoq\u00ebrore, n\u00eb interes t\u00eb mbijetes\u00ebs s\u00eb llojit. Cilado qoft\u00eb arsyeja, nj\u00eb prirje t\u00eb ngjashme e gjejm\u00eb edhe te zogjt\u00eb e t\u00eb nj\u00ebjtit lloj q\u00eb mblidhen n\u00eb tufa. Po k\u00ebshtu, tufat e peshqve, breshkat dhe iriq\u00ebt e detit shfaqin prirje t\u00eb ngjashme. Pra, kjo lidhje n\u00eb grup \u00ebsht\u00eb nj\u00eb tipar i p\u00ebrbashk\u00ebt i jet\u00ebs.<\/p>\n

Me disiplin\u00ebn lind autoriteti dhe shfaqet udh\u00ebheqja. N\u00eb \u00e7do nivel, n\u00eb shoq\u00ebri fillon t\u00eb dep\u00ebrtoj\u00eb nj\u00eb koncept i vagullt i krimit dhe i nd\u00ebshkimit. Prandaj, fakti q\u00eb njeriu \u00ebsht\u00eb zhvilluar si nj\u00eb qenie shoq\u00ebrore nuk \u00ebsht\u00eb nj\u00eb rast\u00ebsi e ve\u00e7uar, por \u00ebsht\u00eb n\u00eb p\u00ebrputhje me nj\u00eb model sjelljeje t\u00eb paracaktuar, t\u00eb cilin, n\u00eb nj\u00eb mas\u00eb m\u00eb t\u00eb vog\u00ebl ose m\u00eb t\u00eb madhe, e ndajn\u00eb edhe shumica e kafsh\u00ebve t\u00eb tjera.<\/p>\n

P<\/strong>yetja se si institucioni i shoq\u00ebris\u00eb u zhvillua nj\u00ebkoh\u00ebsisht n\u00eb mbar\u00eb bot\u00ebn k\u00ebrkon nj\u00eb diskutim t\u00eb gjat\u00eb. K\u00ebtu synojm\u00eb t\u00eb trajtojm\u00eb vet\u00ebm disa tipare t\u00eb r\u00ebnd\u00ebsishme t\u00eb zhvillimit shoq\u00ebror nd\u00ebr njer\u00ebzit, t\u00eb cilat lidhen drejtp\u00ebrdrejt me tem\u00ebn q\u00eb po shqyrtojm\u00eb.<\/p>\n

Liria individuale p\u00ebrball\u00eb autoritetit t\u00eb shoq\u00ebris\u00eb<\/span><\/h2>\n

Liria individuale ka qen\u00eb gjithmon\u00eb n\u00eb kund\u00ebrshtim t\u00eb qen\u00ebsish\u00ebm me kufizimet q\u00eb vendos shoq\u00ebria. P\u00ebr t\u00eb kuptuar m\u00eb mir\u00eb forcat q\u00eb, n\u00eb fund, p\u00ebrcaktojn\u00eb, nga nj\u00ebra an\u00eb, kufijt\u00eb e liris\u00eb individuale dhe, nga ana tjet\u00ebr, fuqin\u00eb n\u00eb rritje t\u00eb shoq\u00ebris\u00eb, \u00ebsht\u00eb absolutisht e domosdoshme t\u00eb kuptohet m\u00eb thell\u00eb dilema q\u00eb paraqet kjo marr\u00ebdh\u00ebnie. Marr\u00ebdh\u00ebnia individ\u2013familje, marr\u00ebdh\u00ebnia individ\u2013fis dhe marr\u00ebdh\u00ebnia individ\u2013shtet jan\u00eb t\u00eb gjitha shembuj t\u00eb m\u00ebnyr\u00ebs se si mund t\u00eb studiohet jeta n\u00eb sjelljen e saj t\u00eb institucionalizuar. N\u00ebse njeriu \u00ebsht\u00eb nga natyra i lir\u00eb dhe e do lirin\u00eb, at\u00ebher\u00eb pyetja e par\u00eb q\u00eb duhet trajtuar \u00ebsht\u00eb: p\u00ebrse t\u2019i n\u00ebnshtrohet fare ndonj\u00eb autoriteti shoq\u00ebror?<\/p>\n

Pse njeriu heq dor\u00eb nga nj\u00eb pjes\u00eb e liris\u00eb s\u00eb tij?<\/h2>\n

Sa her\u00eb q\u00eb zhvillohet nj\u00eb rend shoq\u00ebror, racor, ekonomik apo politik, ai gjithmon\u00eb zhvillohet mbi baz\u00ebn e nj\u00eb mir\u00ebkuptimi t\u00eb pashkruar t\u00eb dh\u00ebnies dhe marrjes nd\u00ebrmjet shoq\u00ebris\u00eb dhe individ\u00ebve q\u00eb s\u00eb bashku e p\u00ebrb\u00ebjn\u00eb at\u00eb. Asnj\u00eb individ nuk do ta dor\u00ebzoj\u00eb me d\u00ebshir\u00eb lirin\u00eb e vet, p\u00ebrve\u00e7se n\u00ebse beson se nga ky shk\u00ebmbim do t\u00eb fitoj\u00eb m\u00eb shum\u00eb sesa ajo q\u00eb humbet.<\/p>\n

N\u00eb radh\u00eb t\u00eb par\u00eb, individi shk\u00ebmben nj\u00eb pjes\u00eb t\u00eb liris\u00eb s\u00eb vet personale p\u00ebr t\u00eb fituar siguri. Nga nj\u00ebra an\u00eb, ai heq dor\u00eb nga disa prej t\u00eb drejtave t\u00eb veta n\u00eb favor t\u00eb institucionit ku b\u00ebhet an\u00ebtar; nga ana tjet\u00ebr, fiton nj\u00ebfar\u00eb mbrojtjeje t\u00eb garantuar dhe nj\u00eb ndihm\u00eb t\u00eb till\u00eb, fal\u00eb s\u00eb cil\u00ebs jeta e tij si individ b\u00ebhet m\u00eb e leht\u00eb dhe m\u00eb e rehatshme.<\/p>\n

Kur pushteti i shoq\u00ebris\u00eb fillon t\u00eb cenoj\u00eb individin<\/span><\/h2>\n

\u00cbsht\u00eb interesante t\u00eb v\u00ebrehet se, n\u00eb fazat e para t\u00eb formimit t\u00eb shoq\u00ebris\u00eb, n\u00eb t\u00eb gjitha nivelet, individ\u00ebt dilnin gjithmon\u00eb t\u00eb p\u00ebrfituar. K\u00ebt\u00eb e gjejm\u00eb si nj\u00eb prirje t\u00eb natyrshme n\u00eb mbret\u00ebrin\u00eb e kafsh\u00ebve. E nj\u00ebjta gj\u00eb \u00ebsht\u00eb e v\u00ebrtet\u00eb edhe p\u00ebr shoq\u00ebrit\u00eb njer\u00ebzore n\u00eb fazat e tyre fillestare. Por, nd\u00ebrsa shoq\u00ebrit\u00eb njer\u00ebzore b\u00ebhen m\u00eb t\u00eb organizuara, ato priren ta \u00e7ekuilibrojn\u00eb shp\u00ebrndarjen e pushtetit nd\u00ebrmjet vetes dhe individit. Sa m\u00eb shum\u00eb rritet raporti midis numrit t\u00eb an\u00ebtar\u00ebve t\u00eb shoq\u00ebris\u00eb dhe pakic\u00ebs sunduese, aq m\u00eb i madh b\u00ebhet rreziku q\u00eb kjo pakic\u00eb ta p\u00ebrvet\u00ebsoj\u00eb padrejt\u00ebsisht dhe ta shfryt\u00ebzoj\u00eb pushtetin.<\/p>\n

Edhe pse teorikisht \u00ebsht\u00eb e mundur q\u00eb individi t\u00eb fitoj\u00eb nj\u00ebfar\u00eb vlere n\u00eb k\u00ebmbim t\u00eb \u00e7do pjese t\u00eb liris\u00eb q\u00eb humbet, kjo jo gjithmon\u00eb ndodh ashtu si\u00e7 do t\u00eb pritej normalisht. Parimi themelor i liris\u00eb individuale sakrifikohet gradualisht dhe gjithnj\u00eb e m\u00eb shum\u00eb n\u00eb altarin e shoq\u00ebris\u00eb. Shpesh ndodh q\u00eb, nd\u00ebrsa shoq\u00ebria rritet, ajo b\u00ebhet m\u00eb autoritare dhe kujdeset gjithnj\u00eb e m\u00eb pak p\u00ebr interesin p\u00ebrfundimtar t\u00eb individit.<\/p>\n

K\u00ebt\u00eb tem\u00eb do ta trajtojm\u00eb m\u00eb gjer\u00ebsisht m\u00eb von\u00eb, kur t\u00eb shqyrtojm\u00eb \u00e7\u00ebshtjen e marksizmit. K\u00ebtu synimi \u00ebsht\u00eb vet\u00ebm t\u00eb p\u00ebrcaktojm\u00eb shkakun themelor t\u00eb k\u00ebtij procesi degradues. P\u00ebrse nj\u00eb individ t\u00eb mos ndihet m\u00eb rehat dhe m\u00eb i mbrojtur n\u00eb nj\u00eb shoq\u00ebri m\u00eb t\u00eb zhvilluar dhe m\u00eb t\u00eb fuqishme? N\u00eb mesin e kafsh\u00ebve nuk hasim kurr\u00eb nj\u00eb prirje t\u00eb till\u00eb dekadente dhe degraduese n\u00eb sjelljen e tyre shoq\u00ebrore. P\u00ebrse vet\u00ebm shoq\u00ebria njer\u00ebzore nuk arrin t\u2019i p\u00ebrmbush\u00eb pritshm\u00ebrit\u00eb n\u00eb lidhje me p\u00ebrgjegj\u00ebsit\u00eb e saj ndaj t\u00eb drejtave t\u00eb individit?<\/p>\n

Liria e zgjedhjes dhe prirja e njeriut p\u00ebr t\u00eb shkelur ligjin<\/h2>\n

Nj\u00eb vij\u00eb ndar\u00ebse q\u00eb i dallon qart\u00ebsisht kafsh\u00ebt nga njer\u00ebzit \u00ebsht\u00eb prirja e fuqishme e njeriut p\u00ebr t\u00eb mashtruar, p\u00ebr t\u00eb b\u00ebr\u00eb hile dhe p\u00ebr t\u00eb shkelur ligjet e natyr\u00ebs. N\u00eb k\u00ebt\u00eb aspekt, njer\u00ebzit i tejkalojn\u00eb t\u00eb gjitha kafsh\u00ebt e tjera me nj\u00eb diferenc\u00eb t\u00eb jasht\u00ebzakonshme. Edhe kafsh\u00ebt ndonj\u00ebher\u00eb duken sikur b\u00ebjn\u00eb hile, por n\u00eb rastin e tyre kjo \u00ebsht\u00eb gjithmon\u00eb nj\u00eb strategji dhe jo nj\u00eb mashtrim n\u00eb kuptimin kriminal t\u00eb fjal\u00ebs. Tek ato nuk ekziston ajo shkelje e besimit q\u00eb v\u00ebrejm\u00eb nd\u00ebr njer\u00ebzit. Ato jetojn\u00eb nj\u00eb jet\u00eb normale, t\u00eb thjesht\u00eb dhe t\u00eb disiplinuar, brenda kufijve t\u00eb ligjeve t\u00eb natyr\u00ebs q\u00eb i kontrollojn\u00eb dhe i drejtojn\u00eb. Edhe n\u00ebse ndonj\u00ebher\u00eb duken sikur mashtrojn\u00eb, k\u00ebt\u00eb e b\u00ebjn\u00eb vet\u00ebm n\u00eb m\u00ebnyr\u00eb intuitive, t\u00eb drejtuara nga impulset e tyre gjenetike, t\u00eb cilat q\u00ebndrojn\u00eb jasht\u00eb p\u00ebrkufizimit t\u00eb krimit.<\/p>\n

N\u00eb t\u00eb v\u00ebrtet\u00eb, kjo \u00ebsht\u00eb nj\u00eb pasoj\u00eb an\u00ebsore e dhurat\u00ebs s\u00eb liris\u00eb s\u00eb zgjedhjes. Kafsh\u00ebt drejtohen rrept\u00ebsisht nga ligje intuitive dhe instinktive dhe kan\u00eb shum\u00eb pak zgjedhje n\u00eb \u00e7\u00ebshtjet e s\u00eb drejt\u00ebs dhe s\u00eb gabuar\u00ebs. N\u00eb fakt, p\u00ebr to nuk ekziston as e drejta dhe as e gabuara.<\/p>\n

Vet\u00ebm njer\u00ebzit mund t\u2019i shp\u00ebrfillin me vet\u00ebdije p\u00ebrgjegj\u00ebsit\u00eb e tyre dhe t\u2019ua rr\u00ebmbejn\u00eb t\u00eb drejtat an\u00ebtar\u00ebve t\u00eb tjer\u00eb t\u00eb shoq\u00ebris\u00eb, duke e ditur se kjo \u00ebsht\u00eb e gabuar. K\u00ebshtu, liria individuale, n\u00eb raport me p\u00ebrgjegj\u00ebsin\u00eb kolektive q\u00eb njeriu i detyrohet \u00e7do institucioni, minohet dhe sabotohet nga prirja e tij p\u00ebr t\u00eb shkelur ligjet, p\u00ebr t\u00eb kryer mashtrime dhe p\u00ebr t\u00eb vepruar padrejt\u00ebsisht, duke shpresuar nj\u00ebkoh\u00ebsisht se do t\u00eb mund t\u00eb p\u00ebrfitoj\u00eb \u00e7far\u00ebdo q\u00eb t\u00eb mundet pa u kapur. Prandaj, kur Karl Marksi v\u00ebrejti se njeriu \u00ebsht\u00eb nj\u00eb kafsh\u00eb e korruptuar, ai kishte shum\u00eb t\u00eb drejt\u00eb \u2013 vet\u00ebm se nuk kishte asnj\u00eb t\u00eb drejt\u00eb ta p\u00ebrjashtonte veten. Po ashtu, nuk kishte t\u00eb drejt\u00eb t\u00eb p\u00ebrjashtonte as udh\u00ebheqjen socialiste q\u00eb do t\u00eb nd\u00ebrtohej mbi tullat e imoralitetit. Kjo ka qen\u00eb tragjedia e shoq\u00ebris\u00eb njer\u00ebzore gjat\u00eb gjith\u00eb epokave. Asnj\u00eb institucion nuk b\u00ebn p\u00ebrjashtim nga kjo. Kjo mang\u00ebsi e pashmangshme, e brendshme n\u00eb marr\u00ebdh\u00ebnien nd\u00ebrmjet individit dhe shoq\u00ebris\u00eb, nxit n\u00eb sistemet shoq\u00ebrore prirjen drejt nj\u00eb legjislacioni gjithnj\u00eb e m\u00eb t\u00eb madh.<\/p>\n

Ligji, drejt\u00ebsia dhe t\u00eb drejtat e individit<\/h2>\n

N\u00eb dukje, \u00e7do ligj i ri synon t\u00eb mbroj\u00eb, nga nj\u00ebra an\u00eb, t\u00eb drejtat e individit dhe, nga ana tjet\u00ebr, t\u00eb drejtat e shoq\u00ebris\u00eb, duke parandaluar nd\u00ebrhyrjen e pajustifikuar t\u00eb secil\u00ebs pal\u00eb n\u00eb sfer\u00ebn ekskluzive t\u00eb t\u00eb drejtave dhe t\u00eb kompetencave t\u00eb tjetr\u00ebs. Por, fatkeq\u00ebsisht, p\u00ebr shkak t\u00eb korrupsionit t\u00eb njeriut, ligjv\u00ebn\u00ebsit nuk arrijn\u00eb t\u2019u q\u00ebndrojn\u00eb besnik\u00eb parimeve t\u00eb drejt\u00ebsis\u00eb absolute. Gjat\u00eb procesit kolektiv t\u00eb hartimit t\u00eb ligjeve, shum\u00eb her\u00eb individit i hiqen t\u00eb drejtat e tij themelore pik\u00ebrisht nga ato institucione q\u00eb ishin krijuar p\u00ebr t\u2019i mbrojtur.<\/p>\n

Feja n\u00eb k\u00ebndv\u00ebshtrimin e sociologjis\u00eb dhe t\u00eb Karl Marksit<\/h2>\n

K\u00ebtu nuk synojm\u00eb t\u00eb trajtojm\u00eb gjer\u00ebsisht \u00e7\u00ebshtjen e shoq\u00ebrive fetare, por, nga pik\u00ebpamja laike e filozofis\u00eb shoq\u00ebrore, edhe feja duhet p\u00ebrmendur shkurtimisht. Sociolog\u00ebt, si kategori, nuk e trajtojn\u00eb fen\u00eb si nj\u00eb dukuri hyjnore. Prandaj, nga k\u00ebndv\u00ebshtrimi i tyre, feja \u00ebsht\u00eb thjesht nj\u00eb shprehje tjet\u00ebr e sjelljes shoq\u00ebrore t\u00eb njeriut.<\/p>\n

N\u00ebse pik\u00ebpamja e tyre mbi zhvillimin e institucionit t\u00eb fes\u00eb \u00ebsht\u00eb e sakt\u00eb, at\u00ebher\u00eb t\u00eb gjitha shoq\u00ebrit\u00eb fetare duhet t\u00eb shihen si sisteme q\u00eb z\u00ebn\u00eb nj\u00eb pozit\u00eb t\u00eb ve\u00e7ant\u00eb nd\u00ebr sistemet shoq\u00ebrore njer\u00ebzore. Ato do t\u00eb perceptoheshin si mish\u00ebrime t\u00eb mashtrimit t\u00eb kryer si kund\u00ebr shoq\u00ebris\u00eb, ashtu edhe kund\u00ebr individit. N\u00eb k\u00ebt\u00eb rast, \u00ebsht\u00eb e qart\u00eb se t\u00eb gjith\u00eb themeluesit e feve do t\u00eb duhej t\u00eb klasifikoheshin si mashtruesit kryesor\u00eb, t\u00eb cil\u00ebt me vet\u00ebdije mashtrojn\u00eb masat e zakonshme n\u00eb em\u00ebr t\u00eb zotave q\u00eb i kan\u00eb krijuar vet\u00eb, si\u00e7 n\u00ebnkupton teoria e sociolog\u00ebve. \u00c7\u2019mashtrues qenkan!<\/p>\n

Sipas pik\u00ebpamjes s\u00eb sociolog\u00ebve, k\u00ebta njer\u00ebz hartojn\u00eb vet\u00eb ligje n\u00eb em\u00ebr t\u00eb Zotit p\u00ebr t\u2019i mbajtur njer\u00ebzit e zakonsh\u00ebm, t\u00eb thjesht\u00eb dhe t\u00eb padyshimt\u00eb, t\u00eb lidhur me t\u00eb ashtuquajturat ligje hyjnore. K\u00ebshtu, n\u00eb em\u00ebr t\u00eb Zotit, \u00ebsht\u00eb nj\u00eb hierarki fetare mashtruese ajo q\u00eb sundon p\u00ebr p\u00ebrfitimin e vet. Ky \u00ebsht\u00eb perceptimi i sociolog\u00ebve p\u00ebr nj\u00eb shoq\u00ebri fetare.<\/p>\n

Edhe Karl Marksi duket se pajtohet plot\u00ebsisht me k\u00ebt\u00eb pik\u00ebpamje, duke e konsideruar fen\u00eb si nj\u00eb opium t\u00eb sajuar p\u00ebr t\u2019i mbajtur masat pun\u00ebtore vazhdimisht t\u00eb droguara, q\u00eb t\u00eb mos zgjohen e t\u00eb nd\u00ebrgjegj\u00ebsohen p\u00ebr shfryt\u00ebzimin e pam\u00ebshirsh\u00ebm q\u00eb u b\u00ebn borgjezia. Emri i k\u00ebtij opiumi t\u00eb fuqish\u00ebm q\u00eb e mban proletariatin t\u00eb droguar \u00ebsht\u00eb kodi i moralit q\u00eb predikojn\u00eb t\u00eb gjitha fet\u00eb. Si i till\u00eb, morali lidhet gjithmon\u00eb me iden\u00eb e Zotit, i Cili, n\u00eb em\u00ebr t\u00eb Tij, urdh\u00ebron dhe disiplinon sjelljen njer\u00ebzore.<\/p>\n","protected":false},"excerpt":{"rendered":"

Si p\u00ebrplaset liria individuale me autoritetin e shoq\u00ebris\u00eb dhe pse njeriu heq dor\u00eb nga nj\u00eb pjes\u00eb e liris\u00eb s\u00eb vet? Artikulli shqyrton marr\u00ebdh\u00ebnien individ\u2013shoq\u00ebri, t\u00eb drejtat, sigurin\u00eb, ligjin dhe pushtetin, si edhe kritik\u00ebn e Karl Marksit ndaj fes\u00eb, moralit dhe strukturave shoq\u00ebrore.<\/p>\n","protected":false},"featured_media":20011,"template":"","tags":[],"authors":[457],"content_source":[],"class_list":["post-20008","articles","type-articles","status-publish","has-post-thumbnail","hentry","topics-ceshtjet-shoqerore","topics-filozofia","authors-hazret-mirza-tahir-ahmedi"],"acf":[],"yoast_head":"\nLiria individuale dhe shoq\u00ebria: t\u00eb drejtat, ligji dhe pushteti<\/title>\n<meta name=\"description\" content=\"Si p\u00ebrplaset liria individuale me shoq\u00ebrin\u00eb? 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