{"id":13569,"date":"2023-10-21T14:45:43","date_gmt":"2023-10-21T13:45:43","guid":{"rendered":"https:\/\/letrat.eu\/?p=13569"},"modified":"2024-04-09T01:02:10","modified_gmt":"2024-04-09T00:02:10","slug":"albert-camus-absurdi-ekzistencial-duhet-perballur-me-guxim","status":"publish","type":"post","link":"https:\/\/letrat.eu\/?p=13569","title":{"rendered":"Albert Camus – Absurdi ekzistencial duhet p\u00ebrballur me guxim!"},"content":{"rendered":"

(s. guraziu – ars poetica, t 2023)<\/em><\/p>\n

Pas nj\u00eb teorie t\u00eb shkurt\u00ebr “konspirative” rreth vdekjes tragjike t\u00eb Albert Camus, thuase isha duke u marr\u00eb me “absurdin” e vdekjes s\u00eb tij, me tragjiken, me aksidentin tragjik. I shtyr\u00eb nga nj\u00eb foto rezolutive e aksidentit t\u00eb 1960-\u00ebs (pothuaj si nj\u00eb Sherlock Holms i vonuar) n\u00eb kok\u00ebn time thuase ia filloi varg\u00ebzimi i pik\u00eb\u00e7uditjeve.
\nFotoja mjaft e mpreht\u00eb dhe “intriguese”, po e vrisja mendjen vall\u00eb si \u00ebsht\u00eb e mundur t\u00eb qe shkat\u00ebrruar vetura ashtu! Sepse dija di\u00e7 rreth asaj veture (si mark\u00eb), s’ishte vetur\u00eb \u00e7far\u00ebdo, jo e dob\u00ebt por e fort\u00eb dhe e shtrenjt\u00eb.<\/p>\n

\"\"<\/a><\/p>\n

At\u00ebbot\u00eb modeli francez i vetur\u00ebs Facel Vega shtyhej me Mercedesin gjerman, apo dhe me Aston Martin-in britanez! Si\u00e7 pata m\u00ebsuar nga New York Times, jo gjithkush por vet\u00ebm t\u00eb pasurit mund t\u00eb k\u00ebnaqeshin me veturat e mark\u00ebs Facel Vega. Bie fjala si\u00e7 ishte nipi i Gallimard, miku i Camus, trash\u00ebgimtar i pasur dhe botues. N\u00ebse s’gabohem nuk prodhoheshin m\u00eb shum\u00eb se 200 sosh gjat\u00eb vitit, vet\u00ebm t\u00eb pasurit i porositnin.<\/p>\n

Shkat\u00ebrrim aq i madh i vetur\u00ebs (e dokumenton fotoja), hm, kuptohet p\u00ebr fat t\u00eb mir\u00eb askush tjet\u00ebr s’e pati humbur jeten, as vajza e Gallimard, as gruaja dhe as ai vet\u00eb si shofer, dmth. botuesi i Camus, Michel Gallimard! Gruaja e k\u00ebtij t\u00eb fundit, Janine, dhe vajza e tyre 18-vje\u00e7e, Anne, ishin po ashtu n\u00eb makin\u00eb.
\nCamus ndodhej n\u00eb ul\u00ebsen krahas shoferit dhe qe l\u00ebnduar r\u00ebnd\u00eb, pati dh\u00ebn\u00eb shpirt ca dit\u00eb m\u00eb pastaj.<\/p>\n

N\u00eb xhepin e Camus qe gjetur nj\u00eb bilet\u00eb treni, po ashtu me vete e kishte dhe dor\u00ebshkrimin e librit t\u00eb fundit. Fjala ishte p\u00ebr 144 faqe dor\u00ebshkrim, tekst shkruar me dor\u00eb, pjesa e par\u00eb e nj\u00eb romani epik-autobiografik q\u00eb bazohej n\u00eb f\u00ebmij\u00ebrin\u00eb e shkrimtarit atje n\u00eb Algjerin\u00eb koloniale. Dor\u00ebshkrimi m\u00eb von\u00eb do redaktohej dhe do botohej si “Njeriu i Par\u00eb” n\u00eb v. 1995 nga vajza e Camus, Katerina.<\/p>\n

E cek\u00ebm bilet\u00ebn e trenit, Camus pati planifikuar t\u00eb kthehej me tren n\u00eb Paris, jo me vetur\u00ebn e mikut (me familjen Gallimard). Nd\u00ebrsa gruaja e Camus, Francine, dhe binjak\u00ebt e tyre adoleshent\u00eb, Catherine dhe Jean, n\u00eb akord me planin pat\u00ebn udh\u00ebtuar me tren.<\/p>\n

Nuk i di rrethanat m\u00eb detajisht, por e qart\u00eb se Camus qe bindur nga miku Gallimard q\u00eb ky t’kthehej me ta, me vetur\u00ebn luksoze e jo me tren (si\u00e7 pat\u00ebn b\u00ebr\u00eb gruaja dhe vajzat).
\nNdoshta p\u00ebr ta patur rehatin\u00eb e ndonj\u00eb diskutimi rreth \u00e7\u00ebshtjeve t\u00eb botimeve, a t\u00eb biznesit – si spekulim i imi tani kot. Gjithsesi, s’e kemi iden\u00eb p\u00ebr rrethanat m\u00eb detajisht rreth vendimit t\u00eb Camus q\u00eb t’kthehej me vetur\u00eb.<\/p>\n

E leht\u00eb t\u00eb thuhet “e shkruar”, tragjike dhe e dhimbshme por ashtu pati qen\u00eb e shkruar, duhej t\u00eb kryhej, e pashmangshme t’mos ndodhte, aksidenti do ndodhte dhe Camus do vdiqte. E leht\u00eb t\u00eb shkruajm\u00eb ne tani, ta vrasim mendjen e t\u00eb hamend\u00ebsojm\u00eb, e leht\u00eb t\u00eb \u00e7uditemi rreth “dob\u00ebsis\u00eb” s\u00eb vetur\u00ebs, mir\u00ebpo sikur na ndjek dhe vet\u00eb ai “absurdi” i teorizimeve filozofike t\u00eb Camus. Shoferi Gallimard e pati humbur kontrollin mbi vetur\u00ebn, e qart\u00eb kjo, andaj dhe aksidenti… andaj dhe ndeshja me pem\u00ebn skaj rrug\u00ebs. Por dhe vet\u00eb humbja e kontrollit ashtu pa ndonj\u00eb arsye t\u00eb jasht\u00ebzakonshme sikur ndeshet me “absurdin”.<\/p>\n

Dhe ja, rishtas d\u00ebshmia e fotos, vall\u00eb si \u00ebsht\u00eb e mundur t\u00eb shkat\u00ebrrohej vetura ashtu, sepse ishte di\u00e7 si “Mercedes” francez, luksozitet i veshur me llamarin\u00eb t\u00eb shtrenjt\u00eb! Rruga s’kishte kthesa, ishte e drejt\u00eb si vizore, s’kishte lakadredhje si ato rrug\u00ebt andej lart n\u00eb Alpet e rr\u00ebpirta, s’kishte as lag\u00ebshti, s’kishte r\u00ebn\u00eb shi, s’kishte akuj as ngric\u00eb. Madje s’kishte as shpejt\u00ebsi tep\u00ebr t\u00eb madhe (jo aso shpejt\u00ebsie pistash, shpejt\u00ebsi patjet\u00ebr e rrezikshme, sipas raporteve t\u00eb policis\u00eb, at\u00ebbot\u00eb)!<\/p>\n

Teorin\u00eb e shkurt\u00ebr “konspirative” rreth vdekjes tragjike t\u00eb Camus (e cila “teori” i takonte vitit 2011) e hasa jo kudo por n\u00eb burimet e Britannica. Andaj nga aty, q\u00eb nga Britannica, vendosa ta pyes Internetin e paskajsh\u00ebm (ashtu-k\u00ebshtu s’ka shans t’i ket\u00eb kush n\u00eb kok\u00eb gjith\u00eb librat e k\u00ebsaj bote, materien marramend\u00ebse t\u00eb bibliotekave t\u00eb bot\u00ebs mund ta kap\u00ebrthej\u00eb vet\u00ebm Interneti).<\/p>\n

Internetit ia shtrova pyetjen e formuluar shkurt, e cila pyetje n\u00ebnkuptonte si vijon: “i dashur Internet, a ka info t\u00eb sakt\u00eb, t\u00eb v\u00ebrtet\u00eb, jo spekulim, a ka ndonj\u00eb burim shkollar\u00ebsh q\u00eb nobelisti i let\u00ebrsis\u00eb Albert Camus t\u00eb ket\u00eb th\u00ebn\u00eb (a shkruar kund) “m\u00ebnyra m\u00eb absurde p\u00ebr t\u00eb vdekur do ishte nj\u00eb aksident automobilistik”?<\/p>\n

Madje nuk i pyeta vet\u00ebm ata t\u00eb Google, e pyeta dhe Microsoft-in, sepse p\u00ebr disa pyetje serioze s’duhet “besuar” \u00e7’thot\u00eb vet\u00ebm nj\u00eb Google. K\u00ebta t\u00eb hutuar pas biznesit reklamatik, koh\u00ebve t\u00eb fundit kan\u00eb nisur na e bejn\u00eb ngapak me hile, jo vet\u00ebm ngapak n\u00eb mos dhe ngashum\u00eb. Psh. gj\u00ebrat q\u00eb s’na duhen na i servirin t\u00eb parat, i rendisin n\u00eb krye t\u00eb list\u00ebs gjoja si reklama t\u00eb sponzor\u00ebve por q\u00eb u “lidhkan” enkas me pyetjen ton\u00eb. Pa pa pa… ca koin\u00e7idencash a la guglush\u00e7e fare s’na e mbushin mendjen : )<\/p>\n

Sidoqoft\u00eb, “po” – ma ktheu Interneti, kjo th\u00ebnie e Camus \u00ebsht\u00eb e v\u00ebrtet\u00eb s\u00ebpaku sipas 2 burimeve, k\u00ebshtu pohon New York Times (diku n\u00eb faqen e vet) dhe Enc. Britannica.
\nAsgj\u00eb, e qart\u00eb, as vet\u00eb Interneti s’e dinte. Thuase e zura zgafil dhe vet\u00eb Internetin, padyshim do jet\u00eb skuqur dhe Google. Sepse t\u00eb dy burimet ve\u00e7 m\u00eb ishin t\u00eb njohura, as New York Times dhe as Britannica nuk thon\u00eb “fjal\u00ebt e Camus mund t\u00eb gjenden n\u00eb k\u00ebt\u00eb lib\u00ebr, n\u00eb k\u00ebt\u00eb faqe, n\u00eb k\u00ebt\u00eb intervist\u00eb a revist\u00eb, n\u00eb k\u00ebt\u00eb gazet\u00eb a bibliotek\u00eb”. Jo, e gjitha \u00e7far\u00eb t\u00eb dyja thon\u00eb \u00ebsht\u00eb: “supozohet q\u00eb Camus t\u00eb ket\u00eb th\u00ebn\u00eb ashtu”, asgj\u00eb m\u00eb shum\u00eb se kaq.<\/p>\n

Sa p\u00ebr “supozime” mund ta merrnim dhe vet\u00eb me mend. N\u00ebse s’e ditka as vet\u00eb Interneti, as New York Times, as Le Monde, as Spiegel, as Guardian, askush, at\u00ebher\u00eb s’duhet b\u00ebr\u00eb e madhe kjo. N\u00ebse ende s’e paska regjistruar Interneti, at\u00ebher\u00eb asgj\u00eb, mbyllet me kaq. Pa\u00e7ka se i ka regjistruar me miliona faqe dhe shkrime rreth tij, me miliona foto, me miliona grafika derivative, secilin shkrim nga Camus vet\u00eb sa ishte gjall\u00eb, secilin lib\u00ebr, secil\u00ebn faqe n\u00ebse ta ket\u00eb shkarravitur, secil\u00ebn germ\u00eb – at\u00ebher\u00eb urojm\u00eb q\u00eb her\u00ebdokur Interneti ta kap dhe k\u00ebt\u00eb detaj si mang\u00ebsi.<\/p>\n

S’do mend se do ishte e bukur n\u00ebse v\u00ebrtet\u00ebsia e k\u00ebsaj th\u00ebnie t\u00eb Camus t’na ishte e dokumentuar. Do ishte aq praktike n\u00ebse t’figuronte si rresht diku n\u00eb librat, n\u00eb letrat e shk\u00ebmbyera me miqt\u00eb, n\u00eb shkrimet gazetareske t\u00eb tij, n\u00eb eset\u00eb a kudo. Apo ta ken\u00eb d\u00ebgjuar miqt\u00eb tek thoshte ashtu, duke b\u00ebr\u00eb shaka n\u00eb ndonj\u00eb gosti. Apo e dashura e tij, teksa ky d\u00ebrd\u00eblliste gjysm\u00eb i dehur nga vera e kuqe diku n\u00eb Paris, dhe pastaj ta ket\u00eb p\u00ebrmendur n\u00eb memoaret e veta.<\/p>\n

Kuptohet se do ishte bukur, sepse ashtu (si th\u00ebnie e dokumentuar) n\u00eb nj\u00ebfar\u00eb m\u00ebnyre sikur do ta “dokumentonim” dhe vet\u00eb absurdin si v\u00ebrtet\u00ebsi. Absurdi i Camus tutje s’do ishte thjesht vramendje filozofike as teorizim abstrakt, por di\u00e7 si sakt\u00ebsi e pal\u00ebkundshme shkencologjike.<\/p>\n

Meq\u00eb gjith\u00e7ka e Camus sikur bazohet ose v\u00ebrtitet rreth ides\u00eb s\u00eb absurdit, andaj kuptimi i jet\u00ebs nuk ekziston, vet\u00eb kuptimi si “kuptim” \u00ebsht\u00eb joekzistent. Jeta s’ka kuptim, mundohemi ta gjem\u00eb kuptimin por e kot\u00eb, s’ke si i jep jet\u00ebs kuptim, p\u00ebrve\u00e7 se ta mashtrosh, p\u00ebrve\u00e7 se t\u00eb aktrosh. As ekzistencialja, as ekzistencializmi filozofik (qoft\u00eb ai francez a cilido), asnj\u00eb filozof i bot\u00ebs, asnj\u00eb filozofi s’ka p\u00ebrgjigje t\u00eb k\u00ebnaqshme sa i p\u00ebrket kuptimit t\u00eb jet\u00ebs. Universi i ftoht\u00eb, rehat n\u00eb paskajsin\u00eb e vet, mrekullohet me supernovat, me fishekzjarret yjore, i z\u00ebn\u00eb me pun\u00ebrat e veta universale, as q\u00eb e sheh absurdin e pakuptimt\u00eb, as q\u00eb e kupton absurdin e vog\u00eblsis\u00eb son\u00eb. Dhe vet\u00eb universi me gjith\u00eb at\u00eb pafund\u00ebsi s’ka kuptim n\u00eb fakt. Pafund\u00ebsi e pakuptimt\u00eb : )<\/p>\n

\u00c7do p\u00ebrpjekje e jona p\u00ebr t’ia imponuar ndonj\u00eb kuptim universit ashtu-k\u00ebshtu do t’p\u00ebrfundoj\u00eb n\u00eb d\u00ebshtim katastrofal. Nuk ndihmojn\u00eb as shkenca, as religjioni, as historia, as ardhm\u00ebria, asgj\u00eb. \u00c7far\u00ebdo kuptimi q\u00eb provojm\u00eb t’ia imponojm\u00eb, ose q\u00eb pretendojm\u00eb t’ia “veshim” universit, thjesht s’ia vlen. Sepse her\u00ebt o m\u00eb von\u00eb, cilido impenjim yni p\u00ebr nj\u00eb grim\u00eb kuptim na kthehet si bumerang besnik i pakuptim\u00ebsis\u00eb. Njeriu si individ jo se jo, por as shkenca, as filozofia, as shoq\u00ebria s’mund ta krijojn\u00eb kuptimin jet\u00ebsor, dhe pastaj si ndonj\u00eb mrekulli, ky “kuptim” i krijuar t’na jet\u00eb imun ndaj absurditetit, ndaj problemit t\u00eb absurdit.<\/p>\n

Zor ta kund\u00ebrshtoj\u00eb kush konkluzionin se t\u00eb gjitha vramendjet filozofike t\u00eb Camus e b\u00ebjn\u00eb at\u00eb nj\u00eb Hero t\u00eb Absurdit, 100% ngjash\u00ebm si dhe Sizifin e tij. Vall\u00eb, i kujt mund t’ket\u00eb qen\u00eb absurdi m\u00eb i madh sesa i Sizifit, cila jet\u00eb ishte m\u00eb absurde sesa ajo e tij? E megjithat\u00eb Hero i Absurdit, sipas Camus duhet ta imagjinojm\u00eb Sizifin “t\u00eb lumtur”, si nj\u00eb Hero i paarritsh\u00ebm, Hero me H t\u00eb madhe, sepse ishte n\u00eb gjendje ta jetonte nj\u00eb jet\u00eb aq t\u00eb pakuptimt\u00eb, aq sa ta rrokulliste p\u00ebrjet\u00ebsisht nj\u00eb gur posht\u00eb e lart kodr\u00ebs.<\/p>\n

E dim\u00eb se ky absurd i Sizifit ishte nj\u00eb d\u00ebnim, rezistenca e tij ishte di\u00e7 si strategji sizifeske e mbijetes\u00ebs. Ishte fajtor p\u00ebr di\u00e7, dhe sipas zotave e pati merituar d\u00ebnimin absurdist. Se mos vet\u00ebm ai, s’qe d\u00ebnuar vet\u00ebm ai, edhe Tantali, edhe Iksioni pat\u00ebn qen\u00eb t\u00eb pafat, sikur dhe plot t\u00eb tjer\u00eb. Nisemi se deri at\u00ebher\u00eb jeta e Sizifit do ket\u00eb patur sadopak kuptim, s’do ket\u00eb qen\u00eb aq e pakuptimt\u00eb. Edhe tani njer\u00ebzia gabojn\u00eb, shpesh merren me krime e me gabime t\u00eb pafalshme. Dhe kur gabojn\u00eb sakaq i d\u00ebnojn\u00eb, i fusin n\u00eb burg, i nd\u00ebshkojn\u00eb.<\/p>\n

Mir\u00ebpo Camus sikur s’i jepte r\u00ebnd\u00ebsi “d\u00ebnimit” si detaj, nuk m\u00ebrzitej cili na ishte motivi p\u00ebr absurdin e Sizifit, as n\u00ebse ishte imponuar nga zotat – sipas tij Sizifi prap\u00eb e gjente k\u00ebnaq\u00ebsin\u00eb e jet\u00ebs, k\u00ebnaqej me frymimin e vet qesharak.<\/p>\n

Camus s’i jep r\u00ebnd\u00ebsi “d\u00ebnimit” si detaj, por pik\u00ebrisht k\u00ebtu sikur e gjejm\u00eb leht\u00ebsimin. Edhe pse jeta si jet\u00eb aq e pakuptimt\u00eb (deri n\u00eb thelbin e thell\u00eb t\u00eb absurdizmit) por ja s’kemi si ia b\u00ebjm\u00eb p\u00ebrve\u00e7 se ta jetojm\u00eb. Vet\u00eb fakti q\u00eb ia dalim mir\u00eb me pakuptim\u00ebsin\u00eb, \u00ebsht\u00eb di\u00e7 si ngush\u00ebllim dhe si “zgjidhje” nj\u00ebkoh\u00ebsisht. Tekefundit ashtu pati b\u00ebr\u00eb dhe Sizifi mitologjik.<\/p>\n

Na imponohet ta shijojm\u00eb kuptimin pjes\u00ebrisht, aty-k\u00ebtu ia imponojm\u00eb vet\u00ebs nga ndonj\u00eb “kok\u00ebrr” lumturi, p\u00ebr inat t\u00eb universit shtiremi stoik\u00eb. Psh. i shijojm\u00eb rrezet e diellit, puthjet, buz\u00ebqeshjet, dashurin\u00eb, i shijojm\u00eb sh\u00ebtitjet n\u00eb plazh, luajm\u00eb futboll, shkruajm\u00eb libra, romane, fitojm\u00eb nobela, ikim n\u00eb ekskursion, drekojm\u00eb diku me t\u00eb dashurat, japim e marrim me bukuroshet e k\u00ebsaj bote, ose me miqt\u00eb, thjesht s’kemi si i shmangemi absurdit t\u00eb veprimeve tona.<\/p>\n

E v\u00ebshtir\u00eb, apo m\u00eb sakt\u00eb e pamundur ta gjejm\u00eb nj\u00eb kuptim t\u00eb jet\u00ebs i cili e plot\u00ebson mir\u00ebfilli, pa boshll\u00ebqe, kuptim\u00ebsin\u00eb. Mir\u00ebpo, meq\u00eb ende jetojm\u00eb k\u00ebtu dhe tani n\u00eb k\u00ebt\u00eb moment kohor, meq\u00eb ende gjallojm\u00eb, ende frymojm\u00eb, meq\u00eb universi nuk m\u00ebrzitet as p\u00ebr humanizmin as p\u00ebr absurdizmin, meq\u00eb s’e kupton pakuptimin e jet\u00ebs son\u00eb, dhe meq\u00eb ne si krijesa e kemi \u00e7do aft\u00ebsi p\u00ebr ta shijuar veten, megjithat\u00eb ia vlen t\u00eb jetohet, megjithat\u00eb duhet jetuar jeta e pakuptimt\u00eb, ashtu si\u00e7 \u00ebsht\u00eb. E v\u00ebshtir\u00eb t\u00eb p\u00ebrballemi me pakuptim\u00ebsin\u00eb, e v\u00ebshtir\u00eb ta mashtrojm\u00eb intelektin duke e “prodhuar” gjoja vet\u00eb kuptimin e jet\u00ebs, duke ia mveshur nj\u00eb kuptim fals, falsitet kontra-absurdist t\u00eb fabrikuar, por ja q\u00eb (nj\u00ebsoj si Sizifi) duhet ta p\u00ebrballojm\u00eb me guxim absurdin ekzistencial. P\u00ebr inat t\u00eb universit absurdist, buz\u00ebqeshja jon\u00eb s’duhet shuar kurr\u00eb : )<\/p>\n

***
\nAs teorit\u00eb konspirative rreth vdekjes s\u00eb Camus sikur s’do rrinin “indiferente” p\u00ebrgjithmon\u00eb, p\u00ebraf\u00ebrsisht pas ~50 viteve t\u00eb aksidentit tragjik, sikur dhe ato do ia fillonin me “hiret” e veta. Sipas Britannica, n\u00eb v. 2011 nj\u00eb gazet\u00eb italiane pretendonte se KGB-ja (dmth. ish-agjencia sovjetike e siguris\u00eb) e kishte shkaktuar aksidentin e Camus. Kjo “teori” bazohej n\u00eb v\u00ebrejtjet e Giovanni Catelli, akademik dhe poet italian, i cili paska hetuar di\u00e7 t\u00eb \u00e7uditshme n\u00eb ditarin (botuar si lib\u00ebr) t\u00eb poetit \u00e7ek Jan Zabrana. Ky paska shkruar: “kam d\u00ebgjuar di\u00e7 shum\u00eb t\u00eb \u00e7uditshme nga goja e nj\u00eb njeriu q\u00eb dinte shum\u00eb gj\u00ebra dhe kishte burime t\u00eb informuara mir\u00eb. Sipas tij, aksidenti q\u00eb i kushtoi jet\u00ebn shkrimtarit Albert Camus n\u00eb v. 1960 ishte organizuar nga spiun\u00ebt sovjetik\u00eb…”.<\/p>\n

Ditari i botuar i Zabrana pretendonte se urdhri ishte “dh\u00ebn\u00eb personalisht” nga ministri i jasht\u00ebm sovjetik Dmitri Shepilov. Dhe ishte pjes\u00ebrisht si p\u00ebrgjigje ndaj “nj\u00eb artikulli t\u00eb botuar n\u00eb Mars 1957”, n\u00eb t\u00eb cilin Camus i kishte denoncuar t\u00eb ashtuquajturat Masakra t\u00eb Shepilovit t\u00eb vitit 1956 n\u00eb Hungari. Sipas artikullit t\u00eb Britannica, studiuesit dhe biograf\u00ebt e Albert Camus i kan\u00eb hedhur posht\u00eb t\u00eb tilla pretendime.<\/p>\n

Mir\u00ebpo vdekja e tij e parakohshme ishte tmerr\u00ebsisht ironike. Camus, i cili teorizoi n\u00eb m\u00ebnyr\u00eb t\u00eb famshme rreth absurditetit, vdiq ashtu si\u00e7 shumkush e konsideroi t’ishte “absurd”. Filozofi Jean-Paul Sartre e pati quajtur aksidentin “skandal, sepse papritmas e projektonte n\u00eb qend\u00ebr t\u00eb bot\u00ebs son\u00eb njer\u00ebzore absurditetin e nevojave tona m\u00eb themelore”. N\u00eb mendjen e Sartre, se \u00e7’kishte “nj\u00eb absurditet t\u00eb paduruesh\u00ebm n\u00eb at\u00eb vdekje”. \u00cbsht\u00eb interesante se vet\u00eb Camus raportohet t\u00eb ket\u00eb th\u00ebn\u00eb se “m\u00ebnyra m\u00eb absurde p\u00ebr t\u00eb vdekur do ishte n\u00eb nj\u00eb aksident automobilistik” – thoshte teksti i Britannica.<\/p>\n

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 <\/p>\n","protected":false},"excerpt":{"rendered":"

(s. guraziu – ars poetica, t 2023) Pas nj\u00eb teorie t\u00eb shkurt\u00ebr “konspirative” rreth vdekjes tragjike t\u00eb Albert Camus, thuase isha duke u marr\u00eb me “absurdin” e vdekjes s\u00eb tij, me tragjiken, me aksidentin tragjik. I shtyr\u00eb nga nj\u00eb foto… Lexo →<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[10],"tags":[],"class_list":["post-13569","post","type-post","status-publish","format-standard","hentry","category-komente"],"_links":{"self":[{"href":"https:\/\/letrat.eu\/index.php?rest_route=\/wp\/v2\/posts\/13569","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/letrat.eu\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/letrat.eu\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/letrat.eu\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/letrat.eu\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=13569"}],"version-history":[{"count":0,"href":"https:\/\/letrat.eu\/index.php?rest_route=\/wp\/v2\/posts\/13569\/revisions"}],"wp:attachment":[{"href":"https:\/\/letrat.eu\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=13569"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/letrat.eu\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=13569"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/letrat.eu\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=13569"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}