{"id":16750,"date":"2024-11-13T11:48:49","date_gmt":"2024-11-13T10:48:49","guid":{"rendered":"https:\/\/letrat.eu\/?p=16750"},"modified":"2024-11-14T08:21:28","modified_gmt":"2024-11-14T07:21:28","slug":"vdekja-fundi-i-jete-udhetimit-tone-ndershmerisht","status":"publish","type":"post","link":"https:\/\/letrat.eu\/?p=16750","title":{"rendered":"Vdekja – Fundi i jet\u00eb-udh\u00ebtimit ton\u00eb ndershm\u00ebrisht!"},"content":{"rendered":"

S. Guraziu – Ars Poetica, N 2024<\/em><\/p>\n

[ ngjitur: Henry S. Mowbray (1858-1928) \u2013 Fati (ose End\u00ebset e Fatit)<\/strong>, 1896 ]
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Dhe vet\u00ebm titulli sot, pa lexuar asnj\u00eb fjal\u00eb tutje, mos pyet, mozomokeq. Sidoqoft\u00eb, shkrimi yn\u00eb \u00ebsht\u00eb “mision” fisnik, n\u00eb sh\u00ebrbim t\u00eb vet\u00eb shkrimit dhe t\u00eb v\u00ebrtet\u00ebsis\u00eb, jo p\u00ebr t’hutuar lexues dhe as p\u00ebr t’mbledhur “lajkash” n\u00eb Facebook : )
\nFundin e jet\u00ebs ne “vdekatar\u00ebt” me gjuh\u00ebn ton\u00eb t\u00eb thjesht\u00eb e quajm\u00eb “vdekje”, mjaft bukur e kemi ruajtur simplistik\u00ebn fataliste. Dhe aq logjike kjo, pse t\u00eb v\u00ebshtir\u00ebsohen gj\u00ebrat q\u00eb s’dim\u00eb gj\u00eb p\u00ebr to, ashtu-k\u00ebshtu gj\u00ebra t\u00eb pakuptueshme. Le q\u00eb s’i kuptojm\u00eb, por madje dhe na frik\u00ebsojn\u00eb, asfare s’na p\u00eblqejn\u00eb.<\/p>\n

S’e kemi fjal\u00ebn p\u00ebr frik\u00ebn ndaj vdekjes n\u00eb kuptimin ekstrem, sidomos jo p\u00ebr thanatofobin\u00eb, frik\u00eb e madhe kjo nga vdekja, frik\u00eb ekstreme. Anise e natyrshme t\u00eb kihet frik\u00eb nga vdekja, mir\u00ebpo thanatofobia \u00ebsht\u00eb ankth i tmerrsh\u00ebm, n\u00eb statdin si fobi v\u00ebrtet di\u00e7 ekstreme. Thanatofobia shkakton sulme paniku, mir\u00ebqenia emocionale e personit p\u00ebrkeq\u00ebsohet skajshm\u00ebrisht, pothuaj paralizohet aft\u00ebsia p\u00ebr t’funksionuar n\u00eb jet\u00ebn e p\u00ebrditshme.<\/p>\n

Jo, s’e kemi fjal\u00ebn medoemos p\u00ebr frik\u00ebn, ndoshta m\u00eb shum\u00eb p\u00ebr dhimbjen, p\u00ebr dhimbshurin\u00eb e zemrave, sepse af\u00ebrmendsh, na dhimbset jeta.
\nN\u00eb rregull, doli tashm\u00eb n\u00eb pah, q\u00eblllimi yn\u00eb sot \u00ebsht\u00eb t\u00eb shkruajm\u00eb p\u00ebr vdekjen. Tem\u00eb mozomokeq kjo, askujt s’i p\u00eblqen t\u00eb lexoj\u00eb dhe as ta lodh\u00eb mendjen me shkrimet rreth vdekjes. Zor t’ket\u00eb ndonj\u00eb lexues q\u00eb e kap\u00ebrcen as dhe rreshtin e par\u00eb, pa ku do jet\u00eb fundi i shkrimit ton\u00eb, i cili gjat\u00eb t\u00ebr\u00eb koh\u00ebs do e rrah\u00eb t\u00eb nj\u00ebjtin subjekt fam\u00ebkeq.<\/p>\n

Mbase dhe leht\u00eb e kuptueshme, fare e justifikueshme, s’do t’ia dij\u00eb kush p\u00ebr vdekjen, s’i p\u00eblqen kujt as t’ia p\u00ebrmend\u00ebsh, pa le t’i detyrosh lexuesit t\u00eb lexojn\u00eb p\u00ebr t\u00eb. Madje, me ta p\u00ebrmendur si “fjal\u00eb”, sakaq na shkon mendja tek dhimbja, automatikisht sikur na e sjell dhimbjen. Kuptohet, njeriu vetiu largohet, trembet po aq sa nga e v\u00ebrteta, sa m\u00eb larg fjal\u00ebve t\u00eb dhimbjes, \u00ebsht\u00eb pothuaj di\u00e7 si “instinkt” i yni. \u00cbsht\u00eb pothuaj e ngjashme si\u00e7 pati shkruar Ciceroni p\u00ebr dhimbjen, men\u00e7uri e lasht\u00eb, e para er\u00ebs son\u00eb, 2000 e kusur vjet m\u00eb p\u00ebrpara, “askush s’e do dhimbjen, s’ka d\u00ebshir\u00eb ta ket\u00eb, sepse \u00ebsht\u00eb dhimbje\u2026”.<\/p>\n

I men\u00e7ur Ciceroni, e qart\u00eb, dhimbja dhimbje, vdekja asocionon dhimbjen, secila fjal\u00eb q\u00eb na e kujton dhimbjen, sa m\u00eb larg saj. Seneka i men\u00e7ur pati provuar ta neutralizonte, “dhimbja nuk \u00ebsht\u00eb as e patolerueshme dhe as e p\u00ebrjetshme, n\u00ebse e p\u00ebrballon me guxim dhe men\u00e7uri” – n\u00eb rregull, Seneka dhe mund t’ket\u00eb patur t\u00eb drejt\u00eb, ai mund ta ket\u00eb testuar dhe n\u00eb praktik\u00eb, mbase men\u00e7uria e tij e “neutralizuaka” dhimbjen.<\/p>\n

Mir\u00ebpo problemi yn\u00eb shum\u00eb m\u00eb i madh, n\u00eb fakt s’e kishim fjal\u00ebn p\u00ebr dhimbjen, por p\u00ebr di\u00e7 shum\u00eb m\u00eb t\u00eb tmerrshme si “fjal\u00eb”. P\u00ebr fat t\u00eb keq s’ka asnj\u00eb urt\u00ebsi filozofike, asnj\u00eb th\u00ebnie ciceronike, as t\u00eb lasht\u00eb as moderne q\u00eb do ta “neutralizonte vdekjen, si fjal\u00eb”. Prandaj as “librat e vdekjes”, ato rregulloret funerare t\u00eb egjiptasve t\u00eb lasht\u00eb s’kishin lexues, sepse shkrime t\u00eb sh\u00ebmtuara q\u00eb ngjallnin dhimbje, vdekja gjithkaje ia jep sh\u00ebmtin\u00eb. Ashtu-k\u00ebshtu librat funerar\u00eb mund t’i kuptonin vet\u00ebm zotat, gjat\u00eb ceremonis\u00eb s\u00eb “zemrave”, gjat\u00eb atyre gjykimeve t\u00eb per\u00ebndesh\u00ebs Mat.<\/p>\n

P\u00ebr fat t\u00eb keq, edhe shkrimi yn\u00eb sot nj\u00ebsoj, s’mund t\u00eb b\u00ebhet asgj\u00eb n\u00eb k\u00ebt\u00eb drejtim. S’ka si hijeshohet shkrimi q\u00eb e ka si tematik\u00eb “vdekjen”, \u00ebsht\u00eb di\u00e7 si zezon\u00eb vetiu, sepse ka t’b\u00ebj\u00eb me vdekjen, s’b\u00ebhet e bukur vdekja. Ka ca artist\u00eb me brushat e tyre gjoja i zbukurojn\u00eb kafkat me lule, i quajn\u00eb pastaj kafkash akuarelike-kolorifike.<\/p>\n

Ka ca poet\u00eb gjoja pyesin “vdekje, si t\u00eb t\u00eb b\u00ebjm\u00eb t\u00eb bukur”, shpikin lloj-lloj dioramash poetike, i p\u00ebrdorin figurat e metaforat p\u00ebr t’i ndenjur besnik\u00eb gjuh\u00ebs, struktur\u00ebs poetike, por s’e kan\u00eb iden\u00eb mir\u00ebfilli si zbukurohet vdekja poetikisht. Mund t\u00eb lamentojn\u00eb, t\u00eb derdhin lot\u00eb germatik\u00eb, t’i quajn\u00eb vaje elegjiake etj etj. 1 milion etj. por k\u00ebto, si\u00e7 dihet, jan\u00eb tema tjera, fare di\u00e7 tjet\u00ebr.<\/p>\n

Apo ka ca skulptor\u00eb i gdhendin sarkofag\u00ebt aq mjesht\u00ebrisht, pothuaj i “qajn\u00eb” artistikisht, ngjash\u00ebm por shpesh dhe m\u00eb bukur se Mikolanxhelo, i pajisin me figura relievike, me lloj-lloj engj\u00ebjsh t\u00eb bardh\u00eb prej mermeri… edhe pse e din\u00eb fort mir\u00eb q\u00eb e pamundur. Sado artistikisht t’i qasesh sarkofagut, natyrisht se do zbukurohet objekti, qoft\u00eb i gurt, i drunjt\u00eb a i fildisht\u00eb. Mir\u00ebpo thelbi i argumentit ton\u00eb, dimensioni i gjoja “estetizimit” artistik t\u00eb vdekjes, thjesht ngelet i paarritsh\u00ebm.<\/p>\n

Madje as vet\u00eb per\u00ebndit\u00eb e mitologjis\u00eb s’e kishin k\u00ebt\u00eb privilegj. Shembulli i autoritetit t\u00eb per\u00ebndesh\u00ebs Lakezia, kur e pati plot\u00ebsuar k\u00ebrkes\u00ebn e Zeusit (i cili ishte duke ia plot\u00ebsuar d\u00ebshir\u00ebn Eosit, per\u00ebndesh\u00ebs s\u00eb Agimit, p\u00ebr t’ia falur pavdekshm\u00ebrin\u00eb t\u00eb dashurit t\u00eb saj, Titonusit, i dashur i per\u00ebndesh\u00ebs por vdekatar i zakonsh\u00ebm nga Troja, nj\u00ebsoj si\u00e7 ishte dhe i dashuri i Af\u00ebrdit\u00ebs, bariu trojan Ankhise) e v\u00ebrteton faktin q\u00eb dhe vet\u00eb per\u00ebndit\u00eb duhej t\u00eb operonin brenda “korniz\u00ebs s\u00eb rregullave kozmike”, t\u00eb paracaktuara nga Moiradat.<\/p>\n

Lakezia e pati “zgjatur perin e jet\u00ebs s\u00eb Titonusit deri n\u00eb pafund\u00ebsi”, n\u00eb akord me k\u00ebrkes\u00ebn e Zeusit, do kishte jet\u00eb t\u00eb p\u00ebrjetshme, mir\u00ebpo p\u00ebr fat t\u00eb keq, Titonusi nuk do e kishte dhe rinin\u00eb. Pati ndodhur di\u00e7 si nj\u00eb gabim tragjik, Eosi n\u00eb ngutje e sip\u00ebr duke iu lutur Zeusit, krahas pavdekshm\u00ebris\u00eb p\u00ebr t\u00eb dashurin pati harruar t’ia k\u00ebrkonte dhe ruajtjen e rinis\u00eb. Dhe k\u00ebshtu, Titonusi do e kishte pavdekshm\u00ebrin\u00eb por do mplakej e do b\u00ebhej sh\u00ebmtara\u00e7i m\u00eb i madh i universit. P\u00ebr ca koh\u00eb do ishin t\u00eb lumtur, mir\u00ebpo aspekti fizik i jet\u00ebs s\u00eb Titonusit do tjet\u00ebrsohej tmerrsh\u00ebm. Teknikisht i gjall\u00eb, shpirt\u00ebrisht gjall\u00eb, e kishte dhe mbamendjen, inteligjenc\u00ebn t\u00eb pacenueshme, por fizikisht n\u00eb fakt mund t’quhej i “vdekur”.<\/p>\n

Dhe per\u00ebndesh\u00ebs s\u00eb ngrat\u00eb mund t’i ket\u00eb rrjedhur ndonj\u00eb lot, jo vet\u00ebm sepse pati qen\u00eb “l\u00ebshim-gabim” i saj por sepse e donte jasht\u00ebzakonisht shum\u00eb (shi p\u00ebr k\u00ebt\u00eb dhe kishte d\u00ebshir\u00eb t’ishte e tij, ta kalonin jet\u00ebn s\u00eb bashku p\u00ebrjet\u00ebsisht, prandaj dhe e pati lutur Zeusin). Eosit do i jet\u00eb k\u00ebputur shpirti dhe do i dhimbsej, por e pati “l\u00ebn\u00eb”. Vendim i r\u00ebnd\u00eb por trupi i Titonusit (duke ngelur i “lidhur me konditat” e dikurshme t\u00eb vdekatar\u00ebve) qe prishur jasht\u00eb mase. As Eosi si per\u00ebndesh\u00eb as vet\u00eb Zeusi s’mund ta riparonin k\u00ebt\u00eb l\u00ebshim aksidental. Nd\u00ebrhyrja e tyre e pamundur, por dhe sikur ta kishin mund\u00ebsin\u00eb e riparimit, akti i tyre do ishte n\u00eb kund\u00ebrshti me “kushtetut\u00ebn kozmike”. Nga dhimbja, ashtu zem\u00ebrk\u00ebputur per\u00ebndesha e pati kthyer t\u00eb dashurin e vet n\u00eb nj\u00eb insekt.
\nDhe si\u00e7 e pat\u00ebm fjal\u00ebn m\u00eb lart, af\u00ebrmendsh se mund t\u00eb zbukurohen shum\u00eb gj\u00ebra rreth-e-rrotull vdekjes, mund t\u00eb zbukurohet varri, e qart\u00eb kjo, mund t’i ngjaj\u00eb dhe nj\u00eb tempulli madh\u00ebshtor, mund t’ua kaloj\u00eb dhe tempujve t\u00eb vet\u00eb Apollonit, madje dhe lulet mund t’i gdhend\u00ebsh si floriada t\u00eb mermerta, t’i b\u00ebsh t\u00eb p\u00ebrjetshme, por nuk “zbukurohet” vdekja. Mund t’i zbukurosh ceremonit\u00eb mortore, mund t’i b\u00ebsh p\u00ebrcjellje madh\u00ebshtore, funerale perandorake, ceremoni mbret\u00ebrore, por nuk “zbukurohet” vdekja.<\/p>\n

Nuk zbukurohet as shkrimi yn\u00eb sot, sepse t\u00ebr\u00eb koh\u00ebn v\u00ebrtitet rreth fjal\u00ebs “vdekje”, nj\u00eb fjal\u00eb e vetme dhe aty p\u00ebr aty na ngjall\u00eb dhimbje, na e p\u00ebrkujton dhe frik\u00ebn. Religjionet e mbar\u00eb bot\u00ebs madje e “eksploatojn\u00eb” pik\u00ebrisht frik\u00ebn ton\u00eb t\u00eb “vdekjes”, na b\u00ebjn\u00eb t\u00eb mir\u00eb me “zor”, t\u00ebr\u00eb jet\u00ebn na mbajn\u00eb n\u00eb ankth se mos eventualisht gabojm\u00eb ndonj\u00eb gj\u00eb, dhe pastaj mos pyet, shpirtrat n\u00eb sk\u00ebterr\u00ebn e kaosit, p\u00ebrjet\u00ebsisht.<\/p>\n

Ndoshta pik\u00ebrisht p\u00ebr shkak t\u00eb “vdekjes”, p\u00ebr t’ia ofruar vetes ndonj\u00eb di\u00e7 si ngush\u00ebllim, q\u00eb nga lasht\u00ebsia njeriu filloi t’i kultivonte mitet e legjendat. Vdekja padyshim \u00ebsht\u00eb shkaku dhe zanafilla e t\u00eb gjitha miteve, e t\u00eb gjitha legjendave, i t\u00eb gjitha besimeve dhe feve. Sepse njeriut i nevojitej nj\u00eb “pasqyrim filozofik” rreth p\u00ebrfundimit t\u00eb gjallimit, rreth fundit t\u00eb jet\u00ebs. Nevojitej inkurajimi i vler\u00ebsimit m\u00eb t\u00eb thell\u00eb p\u00ebr kuptimin e veprimeve tona (dmth. sa jemi gjall\u00eb) dhe p\u00ebr trash\u00ebgimin\u00eb q\u00eb zgjedhim t\u00eb l\u00ebm\u00eb pas.<\/p>\n

Sidomos ky aspekti i “trash\u00ebgimis\u00eb” fort i r\u00ebnd\u00ebsish\u00ebm, pothuaj sikur t\u00eb gjith\u00eb pa p\u00ebrjashtime, bazuar n\u00eb madh\u00ebshtin\u00eb ton\u00eb sa ishim gjall\u00eb, aspirojm\u00eb ta kemi ndonj\u00eb monument madh\u00ebshtor, ndonj\u00eb lapidar, p\u00ebrmendore, ndonj\u00eb “tyrbe”, Xhaxhi-Hoxha dikur madje si vet\u00eb Faraon-Keopsi pati pretenduar nj\u00eb piramid\u00eb, n\u00eb qend\u00ebr t\u00eb vet\u00eb qendr\u00ebs, e donte aso prej xhamash, prej kristalesh, t\u00eb p\u00ebrthyhej drita, t\u00eb luminizoheshin kthinat, apo ku ta dim\u00eb… etj. etj. Ka lloj-lloj k\u00ebso ambicjesh tona, sepse jan\u00eb simptoma t\u00eb frik\u00ebs. Piramid\u00ebn sa m\u00eb t\u00eb lart\u00eb, sa m\u00eb i madh pas vdekjes, sa m\u00eb i pasur e glamuroz, sa m\u00eb i denj\u00eb si “faraon”, padyshim n\u00eb akord me madh\u00ebshtin\u00eb ton\u00eb na “trajton” dhe vdekja, andej n\u00eb jet\u00ebp\u00ebrtejm\u00ebn.<\/p>\n

Sikur njeriu t’mos i frik\u00ebsohej vdekjes, at\u00ebher\u00eb padyshim as mitet s’do e kishin pesh\u00ebn e mir\u00ebfillt\u00eb, s’po themi se nuk do ekzistonin, por do ishin pothuaj nihilistike, do ishin ekzistente sa p\u00ebr sy e faqe, mite fare qesharake. Do p\u00ebrcilleshin nd\u00ebr gjenerata ca goj\u00ebdh\u00ebna e legjenda n\u00eb form\u00ebn e humorit, n\u00eb teatrot-kabaretike do p\u00ebrmendeshin ca zot\u00ebr qesharak\u00eb sa p\u00ebr t\u00eb qeshur e p\u00ebr t’u arg\u00ebtuar. Mitologjia do ishte kryek\u00ebput di\u00e7 si “entertainment”, si arg\u00ebtim i mir\u00ebfillt\u00eb. S’do ishte nevoja p\u00ebr lutje, p\u00ebr k\u00ebrkimfalje, askush s’do binte n\u00eb gjunj\u00eb, p\u00ebrve\u00e7 kur t\u00eb shkok\u00ebloheshin duke qeshur. S’do kishte per\u00ebndi as per\u00ebndesh\u00eb q\u00eb mbjell frik\u00eb, s’do ekzistonte asnj\u00eb zot q\u00eb ka nevoj\u00eb p\u00ebr adhurim – madje dhe zotat si “personazhe fiktive” to komedive do zverdhshin duke qeshur.<\/p>\n

Mir\u00ebpo jo, si\u00e7 e dim\u00eb nuk \u00ebsht\u00eb ashtu, ekzistenca \u00ebsht\u00eb skajshm\u00ebrisht serioze, n\u00eb fakt p\u00ebr shkak t\u00eb “vdekjes” vlen absolutisht e kund\u00ebrta. Mitologjit\u00eb e gjith\u00eb bot\u00ebs na thon\u00eb se njeriu u frik\u00ebsohej zotave, nd\u00ebrtoheshin tempujt, adhuroheshin lloj-lloj hyjnor\u00ebsh, ofroheshin sakrificat, administrohej adhurimi, n\u00eb rastet m\u00eb t\u00eb avancuara ky adhurim dhe “institucionalizohej”… t\u00eb gjitha sepse njeriu i frik\u00ebsohej vdekjes. Frika nga “vdekja” \u00ebsht\u00eb \u00e7el\u00ebs-simbolika e gjith\u00e7kaje q\u00eb e p\u00ebrmend\u00ebm deri tani.<\/p>\n

***
\nP\u00ebr lexuesit e vertet\u00eb, q\u00eb s’kan\u00eb frik\u00eb ta shkapuritin t\u00eb v\u00ebrtet\u00ebn thell\u00eb (q\u00eb s’i frik\u00ebsohen dhe aq fjal\u00ebs “vdekje”), p\u00ebr eksploruesit dhe zbuluesit e misterit fundimtar t\u00eb jet\u00ebs, m\u00eb e frikshmja per\u00ebndesh\u00eb e Trinitetit t\u00eb Moiradave, padyshim do jet\u00eb Atroposa. Fuqia hyjnore, forca e paepur q\u00eb i p\u00ebrfundon ose u jep fund t\u00eb gjitha udh\u00ebtimeve jet\u00ebsore, autoriteti hyjnor q\u00eb i jep fund gjith\u00e7kaje me vdekje.<\/p>\n

Dmth. per\u00ebndesh\u00eb jasht\u00ebzakonisht e fuqishme, duke qen\u00eb rojtare e vet\u00eb fund-kufirit t\u00eb jet\u00ebs s\u00eb vdekatar\u00ebve, n\u00eb psikologjisjen njer\u00ebzore Atroposa e form\u00ebsonte kuptimin ciklik t\u00eb jet\u00eb-vdekjes. Si gjith\u00e7ka e mitologjis\u00eb, e sidomos kur b\u00ebhet fjal\u00eb p\u00ebr hyjnor\u00ebt e zanafillores, edhe Atroposa ka ngelur prore e mb\u00ebshtjellur me vellon e lasht\u00ebsis\u00eb dhe t\u00eb misterit. Thuhet se Atroposa m\u00eb e vjetra nga tri Moiradat, dhe se ajo e komandon aktin vendimtar t\u00eb k\u00ebputjes apo t\u00eb nd\u00ebrprerjes s\u00eb jet\u00ebs, me t\u00eb cilin akt n\u00eb m\u00ebnyr\u00eb t\u00eb pashmangshme p\u00ebrballen t\u00eb gjitha qeniet.<\/p>\n

Roli i madh dhe ndikues i per\u00ebndesh\u00ebs Atroposa n\u00eb kuad\u00ebr t\u00eb mitologjis\u00eb s\u00eb Tre Fateve (Moiradave) i kuptuesh\u00ebm, por dhe shpesh e keqkuptuar si per\u00ebndesh\u00eb. Ndoshta dhe logjik i gjith\u00eb keqkuptimi, ehuuu sepse tekefundit per\u00ebndesh\u00eb q\u00eb i jepte fund gjith\u00e7kaje, per\u00ebndesh\u00eb e vdekjes. I keqkuptush\u00ebm dhe Hadesi, keqkuptim deri n\u00eb kulm, anise Hadesi pothuaj nga m\u00eb t\u00eb mir\u00ebt e Olimpit. Zot i t\u00eb vdekurve, zot i n\u00ebntok\u00ebs por panum\u00ebr her\u00eb m\u00eb i mir\u00eb se Zeusi, m\u00eb i mir\u00eb se Poseidoni.<\/p>\n

Emri i saj Atroposa do t’thot\u00eb pakashum\u00eb “e pandryshueshme”, duke n\u00ebnkuptuar rolin e saj t\u00eb pakompromis, si\u00e7 e cek\u00ebm disa her\u00eb tashm\u00eb, n\u00eb mbarimin e pakthyesh\u00ebm t\u00eb jet\u00ebs s\u00eb qenieve, me prerjen e fillit t\u00eb jet\u00ebs. Pra e qart\u00eb, roli i per\u00ebndesh\u00ebs Atroposa rol tejet vendimtar n\u00eb struktur\u00ebn komplekse t\u00eb ekzistenc\u00ebs. Me g\u00ebrsh\u00ebr\u00ebt e saj t\u00eb mprehta Atroposa simbolizon p\u00ebrfundimin e fatit jet\u00ebsor. K\u00ebputja nga ajo e perit t\u00eb jet\u00ebs, sipas konditave hyjnore, nuk \u00ebsht\u00eb ndonj\u00eb “akt mizor”, por akt i nevojsh\u00ebm p\u00ebr p\u00ebrfundimin e ciklit jet\u00ebsor, i cili qe p\u00ebrcaktuar nga grand-dizajni hyjnor zanafillor.<\/p>\n

Akti i saj \u00ebsht\u00eb i nevojsh\u00ebm p\u00ebr ta mund\u00ebsuar rip\u00ebrtrirjen e jet\u00ebs, rilindjen, kontinuitetin e jet\u00ebs. Atroposa \u00ebsht\u00eb kujtes\u00eb e fuqishme e nd\u00ebrveprimit delikat dhe shpesh tragjik mes veprimeve njer\u00ebzore dhe “rregullave kozmike” (rregullores s\u00eb pandryshueshme). Veprimi mitologjik i n\u00ebn\u00ebs Altea, duke shkaktuar vdekjen e t\u00eb birit dhe k\u00ebshtusoj duke e plot\u00ebsuar profesin\u00eb e Moiradave, e cila n\u00ebn\u00eb ishte thyer n\u00eb dysh mes dashuris\u00eb s\u00eb saj p\u00ebr t\u00eb birin dhe mes pik\u00ebllimit e zem\u00ebrimit p\u00ebr vrasjen e v\u00ebllez\u00ebrve t\u00eb saj nga i biri, \u00ebsht\u00eb metafor\u00eb e fuqishme p\u00ebr natyr\u00ebn e paracaktuar dhe t\u00eb pandryshueshme t\u00eb fatit njer\u00ebzor.<\/p>\n

Sipas besimit t\u00eb lasht\u00ebsis\u00eb, me \u00e7do jet\u00eb q\u00eb Atroposa i jep fund, per\u00ebndesha na e m\u00ebson r\u00ebnd\u00ebsin\u00eb e t\u00eb jetuarit plot\u00ebsisht dhe me kuptim (brenda koh\u00ebs q\u00eb na \u00ebsht\u00eb caktuar). Prania e saj nd\u00ebr p\u00ebrsiatjet tona si qenie t\u00eb vdekshme, s’do duhej t’na sjell frik\u00eb, por na e p\u00ebrkujton faktin se, nd\u00ebrsa s’mund t’i shp\u00ebtojm\u00eb fundit ton\u00eb, ne megjithat\u00eb mund t\u00eb ndikojm\u00eb n\u00eb rrug\u00ebtimin ton\u00eb. Derisa duke gjalluar, duke “udh\u00ebtuar” drejt fundit mund ta jetojm\u00eb nj\u00eb jet\u00eb sa m\u00eb p\u00ebrmbush\u00ebse, sa m\u00eb t\u00eb pasur shpirt\u00ebrisht, ndjeshm\u00ebrisht dhe emocionalisht, sa m\u00eb satisfaksionale, sa m\u00eb kuptimplote. Sa m\u00eb shum\u00eb ndjenja dhe shpirt\u00ebsi, padyshim kjo na b\u00ebn m\u00eb human, na kalit si “njer\u00ebzor”, inteligjenc\u00ebn ashtu-k\u00ebshtu e kemi suprematike. Sepse pa ndjenjat dhe shpirt\u00ebroren, pa nj\u00eb spekt\u00ebr m\u00eb t\u00eb thell\u00eb ndjesor, ashtu padyshim do ishim m\u00eb “af\u00ebr” kafsh\u00ebve, ndoshta pik\u00ebrisht ndjenjat na b\u00ebjn\u00eb t\u00eb “dalluesh\u00ebm” si njer\u00ebz.<\/p>\n

Dor\u00ebn n\u00eb zem\u00ebr (s’duhet shmangur nga e v\u00ebrteta) vdekja s’do na p\u00ebrlqej\u00eb kurr\u00eb, madje as vet\u00ebm si ide, kurr\u00eb, kurr\u00eb dhe kurr\u00eb : ) mir\u00ebpo bazuar n\u00eb konceptin mitologjik, Atroposa sikur na ndihmon n\u00eb “zbutjen” e perceptimit ton\u00eb rreth vdekshm\u00ebris\u00eb. Sepse na sfidon t\u00eb reflektojm\u00eb mbi trash\u00ebgimin\u00eb ton\u00eb dhe p\u00ebr gjith\u00e7ka q\u00eb do l\u00ebm\u00eb pas (kur filli i jet\u00ebs son\u00eb t’jet\u00eb k\u00ebputur). T\u00ebrthorazi, duke qen\u00eb t\u00eb vet\u00ebdijsh\u00ebm p\u00ebr fundin e pashmangsh\u00ebm, besonin ata t\u00eb lasht\u00ebsis\u00eb se Atroposa na frym\u00ebzon ta jetojm\u00eb nj\u00eb jet\u00eb sa m\u00eb t\u00eb pasur me q\u00ebllime dinjitoze dhe t\u00eb virtytshme, ta ndjekim nj\u00eb jet\u00eb veprimesh dhe kujtimesh q\u00eb do mbijetojn\u00eb p\u00ebrtej ekzistenc\u00ebs son\u00eb fizike.<\/p>\n

T\u00ebrthorazi, Atroposa na motivon t\u00eb vler\u00ebsojm\u00eb \u00e7dosecilin moment t\u00eb frym\u00ebs son\u00eb, e sakt\u00eb q\u00eb ajo i mban g\u00ebrsh\u00ebr\u00ebt, mund ta “shohim” dhe si k\u00ebrc\u00ebnim por dhe si frym\u00ebzim, sepse jemi ne qeniet e k\u00ebsobotshme q\u00eb e “qullim” fillin e jet\u00ebs son\u00eb n\u00eb ngjyrat dhe varietetet, q\u00eb ia japim dashurin\u00eb dhe kuptimin. Pashmangshm\u00ebria e g\u00ebrsh\u00ebrve t\u00eb per\u00ebndesh\u00ebs Atroposa ndoshta na frym\u00ebzon t\u00eb jetojm\u00eb me plot pasion dhe duke synuar p\u00ebrnalt\u00ebsimin shpirt\u00ebror.<\/p>\n

Sipas besimit t\u00eb lasht\u00ebsis\u00eb, duke ditur q\u00eb Atroposa na pret andej me g\u00ebrsh\u00ebr\u00ebt e veta, padyshim kjo ndikon dhe orientohemi vet\u00ebdijsh\u00ebm, jo t\u00eb p\u00ebrhumbur nga paniku por fare kthjell\u00ebt drejt udh\u00eb-fundit ton\u00eb. Trash\u00ebgimia q\u00eb ngelet spontanisht, apo q\u00eb e krijojm\u00eb dhe kemi n\u00eb plan ta l\u00ebm\u00eb pas, jo patjet\u00ebr trash\u00ebgimi materiale por virtuozitet moral, ndonj\u00eb b\u00ebm\u00eb heroike, frym\u00ebzim shpirt\u00ebror, frym\u00ebzim ideatik, di\u00e7 intelektuale etj. padyshim do jet\u00eb kujtim i nj\u00eb udh\u00ebtimi t\u00eb p\u00ebrmbushur ndershm\u00ebrisht.
\n 
\n <\/p>\n","protected":false},"excerpt":{"rendered":"

S. Guraziu – Ars Poetica, N 2024 [ ngjitur: Henry S. Mowbray (1858-1928) \u2013 Fati (ose End\u00ebset e Fatit), 1896 ] Dhe vet\u00ebm titulli sot, pa lexuar asnj\u00eb fjal\u00eb tutje, mos pyet, mozomokeq. Sidoqoft\u00eb, shkrimi yn\u00eb \u00ebsht\u00eb “mision” fisnik, n\u00eb… Lexo →<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[13],"tags":[],"class_list":["post-16750","post","type-post","status-publish","format-standard","hentry","category-classic"],"_links":{"self":[{"href":"https:\/\/letrat.eu\/index.php?rest_route=\/wp\/v2\/posts\/16750","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=16750"}],"version-history":[{"count":0,"href":"https:\/\/letrat.eu\/index.php?rest_route=\/wp\/v2\/posts\/16750\/revisions"}],"wp:attachment":[{"href":"https:\/\/letrat.eu\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=16750"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/letrat.eu\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=16750"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/letrat.eu\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=16750"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}