{"id":2386,"date":"2019-10-01T15:42:22","date_gmt":"2019-10-01T15:42:22","guid":{"rendered":"https:\/\/www.letrat.eu\/?p=2386"},"modified":"2024-04-17T12:30:41","modified_gmt":"2024-04-17T11:30:41","slug":"percarja-e-lashte-deshmia-me-brushat-e-rafaelit","status":"publish","type":"post","link":"https:\/\/letrat.eu\/?p=2386","title":{"rendered":"P\u00ebr\u00e7arja e Lasht\u00eb – D\u00ebshmia me “brushat” e Rafaelit!"},"content":{"rendered":"

S. Guraziu – Ars Poetica, 2015<\/em><\/p>\n

| – – – (fragm. nga “Orfaniad\u00eb e pafaj\u00ebsis\u00eb… pa ninula, pa asgj\u00eb<\/strong>!” – S. Guraziu)<\/p>\n

\"\"<\/p>\n

\u2026Ky lloj taborrizimi bifacial i njohurive (si dy faqe t\u00eb nj\u00eb medaljoni) sipas meje \u00ebsht\u00eb n\u00eb rrug\u00ebn e duhur, sikur ka r\u00ebn\u00eb n\u00eb binar\u00ebt e vet. Mir\u00ebpo realisht vet\u00ebm n\u00eb dukje, pasi n\u00eb fakt asgj\u00eb s\u2019ka l\u00ebvizur q\u00eb nga lasht\u00ebsia, nj\u00ebsoj ishte, krijohet p\u00ebrshtypja se \u201cbinarizimi” ishte dhe ngeli kryek\u00ebput analogjia e vet\u00eb \u201cdualizmit\u201d kozmik.<\/p>\n

Dhe mrekullia m\u00eb e \u00e7uditshme (ose dhe asfare e \u201c\u00e7uditshme\u201d), jo vet\u00ebm baraspesha e gjith\u00eb kozmosit mbahet dhe \u00ebsht\u00eb rezultat i kund\u00ebrshtive, jo vet\u00ebm dijet njer\u00ebzore, jo vet\u00ebm natyra e njeriut si qenie intelektuale, por sikur i gjith\u00eb kozmosi vazhdon me ato veset e veta \u201cdualiste\u201d, sikur i gjith\u00eb kozmosi amshuesh\u00ebm n\u00eb nj\u00eb valle misterioze t\u00eb kund\u00ebrshtive filozofike. Jan\u00eb gj\u00ebra q\u00eb gjat\u00eb rrug\u00ebtimit shekullor na i d\u00ebshmoi dhe vet\u00eb shkenca. T\u00eb nj\u00ebjtin \u201cdualiz\u00ebm\u201d e pat\u00ebn gjetur filozof\u00ebt q\u00eb nga Demokriti, Platoni, Aristoteli etj. P\u00ebr nja dymij\u00eb vjet bota e dijeve qe ndar\u00eb n\u00eb dysh. Pastaj \u201cdualizmin\u201d e gjet\u00ebm n\u00eb nivel molekular, n\u00eb at\u00eb atomik, nuklear\u2026 dhe shih, t\u00eb nj\u00ebjtin madje e gjet\u00ebm dhe n\u00eb n\u00ebn-universin kuantik, n\u00eb pashall\u00ebkun e thell\u00ebsis\u00eb s\u00eb \u201chadronikave\u201d!<\/p>\n

Vall\u00eb a nuk na d\u00ebshmohet e nj\u00ebjta dhe me \u201cAgoren\u201d pikturale t\u00eb Rafaelit. Me nj\u00eb piktur\u00eb-mural t\u00eb vet\u00ebm na d\u00ebshmohet e v\u00ebrteta e mij\u00ebvje\u00e7ar\u00ebve. Afresku i tij \u201cShkolla e Athin\u00ebs\u201d i paraqet filozof\u00ebt, poet\u00ebt e dijetar\u00ebt e njohur grek\u00eb tek rrin\u00eb e kuvendojn\u00eb. T\u00eb gjith\u00eb m\u00eb t\u00eb m\u00ebdhenjt\u00eb dhe kryesoret jan\u00eb aty prezent. \u201cShkolla\u2026\u201d ishte p\u00ebrzierje pikturale e stilit arkitektural t\u00eb Rom\u00ebs me vlerat, filozofit\u00eb dhe njohurit\u00eb e qytet\u00ebrimit grek (si djep i qytet\u00ebrimit). N\u00eb rregull, por ka nj\u00eb p\u00ebrzierje t\u00eb vog\u00ebl, anise jorelevante, me disa elemente simpatike \u201crafaelike\u201d, do thosha un\u00eb.<\/p>\n

Arkitektura, interier\u00ebt greke ishin pak m\u00eb \u201cndryshe\u201d, kuptohet se do n\u00ebnkuptonin dhe detaje tjera, disa gj\u00ebra t\u00eb grek\u00ebve thjesht ishin tejkaluar nga madh\u00ebshtia arkitekturale romake. Rafaeli kishte sa t\u00eb duash ku t\u00eb referohej, Roma kishte p\u00ebrplot monumentesh grandioze (t\u00eb Rom\u00ebs Perandorake). Derisa tematika ose linjat kryesore tematike mund t\u2019i jen\u00eb sugjeruar (psh. nga pun\u00ebdh\u00ebn\u00ebsi, dmth. nga vet\u00eb Papa, pasi Rafaeli ishte mjaft i ri, nuk dihet sa i njihte m\u00ebsimet e gjith\u00eb asaj turme filozof\u00ebsh), megjithat\u00eb kishte mjaft liri p\u00ebr improvizime e p\u00ebr t\u2019b\u00ebr\u00eb eksperimente.<\/p>\n

Nj\u00eb detaj i vog\u00ebl, si d\u00ebshmi e improvizimeve personale, \u00ebsht\u00eb se ai madje e pati futur dhe veten aty n\u00eb afresk, fytyr\u00ebn e vet rinore midis xhufurrak\u00ebve, midis filozof\u00ebve t\u00eb famsh\u00ebm. Detaj simpatik, dhe mund ta interpretojm\u00eb sipas qejfit e d\u00ebshir\u00ebs, por dor\u00ebn n\u00eb zem\u00ebr, aq e \u201cnevojshme\u201d fytyra e tij dhe s\u2019ishte aty : )<\/p>\n

Nj\u00eb detaj tjet\u00ebr po aq \u201csimpatik\u201d \u00ebsht\u00eb se, derisa merrej me afreskun e vet, jo shum\u00eb larg tij dhe vet\u00eb Mikelanxhelo ankohej p\u00ebr \u201cdhimbje t\u00eb qaf\u00ebs\u201d. Pra n\u00eb t\u00eb nj\u00ebjt\u00ebn koh\u00eb, disa metra tutje n\u00eb C. Sistina, kryemjeshtri\u2026 babaxhani Mikelanxhelo po merrej me tavanin, me gjenialitetin, me maestro-mjeshtrin\u00eb e vet. Si duket Rafaeli i b\u00ebnte shpesh vizita, gjoja p\u00ebr t’nd\u00ebrruar ndonj\u00eb llaf, p\u00ebr t\u2019ia \u00e7uar ca kumbulla, a ndonj\u00eb shtalb t\u00eb pjekur. Mir\u00ebpo tin\u00ebz, ashtu vjedhurazi e rr\u00ebshqitsh\u00ebm ishte dhe nj\u00eb nx\u00ebn\u00ebs i devotsh\u00ebm, si duket ngapak\u00ebz i \u201cvidhte\u201d detajet e sekretet brushave t\u00eb Maestros.<\/p>\n

N\u00eb pjes\u00ebn m\u00eb frontale t\u00eb afreskut \u201cShkolla e Athin\u00ebs\u201d shihet nj\u00eb figur\u00eb ulur, e cila figur\u00eb qe shtuar m\u00eb von\u00eb nga Rafaeli, ajo figur\u00eb \u00ebsht\u00eb askush tjet\u00ebr por vet\u00eb Mikelanxhelo. Rafaeli thjesht e pati futur mikun e vet Mikelanxhelon aty n\u00eb afresk (tekefundit si fytyr\u00eb-huazim p\u00ebr Heraklitin).
\nShih pra, veten po, Mikelanxhelon po\u2026 madje dhe Da Vin\u00e7in. Asnj\u00ebri prej tyre s\u2019ishte \u201cfilozof\u201d\u2026 gjith\u00eb miqt\u00eb, por dhe veten e ka futur midis filozof\u00ebve : ) Da Vin\u00e7i, ose fytyra e tij dmth. i qe \u201chuazuar\u201d pik\u00ebrisht figur\u00ebs s\u00eb Platonit.<\/p>\n

Gjithsesi, n\u00ebse i harrojm\u00eb improvizimet dhe detajet simpatike t\u00eb Rafaelit, afresku \u201cShkolla e Athin\u00ebs\u201d m\u00ebtonte p\u00ebrshkrimin e s\u00eb v\u00ebrtet\u00ebs racionale, dmth. filozofin\u00eb (njohurit\u00eb e deriat\u00ebhershme), k\u00ebrkimin racional p\u00ebr t\u00eb v\u00ebrtet\u00ebn. N\u00eb qend\u00ebr e shohim Platonin dhe Aristotelin (i dyti ishte nx\u00ebn\u00ebsi i t\u00eb parit), Platoni ishte i njohur p\u00ebr iden\u00eb se bota si\u00e7 e p\u00ebrceptojm\u00eb s\u2019\u00ebsht\u00eb e v\u00ebrteta finale, ekziston di\u00e7 m\u00eb thell\u00eb q\u00eb bazohet n\u00eb ligjet e matematik\u00ebs s\u00eb kulluar; m\u00eb thell\u00eb n\u00eb thelb t\u00eb gj\u00ebrave \u00ebsht\u00eb dimensioni ose bota ideale, m\u00eb e \u201cv\u00ebrtet\u00eb\u201d sesa bota e p\u00ebrditshme q\u00eb e shohim.<\/p>\n

Nd\u00ebrkaq Aristoteli besonte n\u00eb t\u00eb dukshmen, n\u00eb t\u00eb prekshmen, n\u00eb faktin fizik. Ndasia \u201cfilozofike\u201d mes dy figurave t\u00eb filozofis\u00eb antike (mes m\u00ebsuesit dhe nx\u00ebn\u00ebsit) madje na b\u00ebhet e qart\u00eb dhe p\u00ebrmes ngjyrave t\u00eb rrobave, Platoni \u00ebsht\u00eb paraqitur me t\u00eb kuqen dhe t\u00eb purpurt\u00ebn, e kuqja si simbol na \u201cflet\u201d p\u00ebr elementin e zjarrit nd\u00ebrsa e dyta i referohet eterit (ajrit). Sipas mitologjis\u00eb greke, shtresa e sip\u00ebrme e ajrit (eteri) ishte fryma, frym\u00ebmarrja e per\u00ebndive (n\u00eb krahasim me ajrin \u201cnormal\u201d, q\u00eb e thithte njeriu i vdeksh\u00ebm). Sipas grek\u00ebve, eteri ishte substanca nga e cila formohej drita, ishte shpirti i bot\u00ebs etj. Pra ngjyr\u00ebsia e rrobave platonike simbolizon dy elementet e lehta, pa \u201cpesh\u00eb\u201d.
\nNga ana tjet\u00ebr Aristoteli me blun\u00eb dhe me boj\u00eb-kafen\u00eb, e q\u00eb t\u00eb cilat jan\u00eb ngjyrat e ujit dhe respektivisht ngjyra e tok\u00ebs, na sugjerohet p\u00ebr dy elementet q\u00eb kan\u00eb pesh\u00eb, gravitet.<\/p>\n

Gjithsesi, n\u00eb afresk, m\u00ebsimet filozofike t\u00eb tyre shenjohen dhe me simbole t\u00eb tjera, bie fjala me retoriken gjestikulative (gjesti i Platonit ndoshta m\u00eb s\u00eb shumti hetohet ose bie n\u00eb sy). Po ashtu librat q\u00eb ata mbajn\u00eb referojn\u00eb \u201ckund\u00ebrshtin\u00eb\u201d filozofike. Librat e tyre vetvetiu i p\u00ebrfaq\u00ebsojn\u00eb filozofit\u00eb e kund\u00ebrta (pa\u00e7ka se libri i Platonit\u2026 materia, trajtimi i sofistikuar platonik, thuhet se i pati udh\u00ebhequr shkencat matematikore p\u00ebr m\u00eb shum\u00eb se nj\u00eb mij\u00ebvje\u00e7ar). Platoni me dor\u00eb v\u00eb n\u00eb dukje qiellin, duke treguar lart, gjesti simbolizon filozofin\u00eb \u201ceterike\u201d, t\u00eb paprekshme, spekulative, shpirt\u00ebrore, t\u00eb mbinatyrshme. Nd\u00ebrsa Aristoteli e ka shtrir krahun p\u00ebrpara dhe v\u00eb n\u00eb dukje tok\u00ebn, gjesti i tij simbolizon \u201cfilozofin\u00eb\u201d e s\u00eb prekshmes, realitetin tok\u00ebsor, nj\u00ebmend\u00ebsin\u00eb faktike si burim i t\u00eb gjitha njohurive shkencore.<\/p>\n

Mir\u00ebpo kund\u00ebrshtia e tyre n\u00eb fakt pati filluar q\u00eb para Aristotelit, kund\u00ebrshtia e tyre do ishte nj\u00eb lloj \u201cvazhdim\u00ebsie\u201d e kund\u00ebrshtis\u00eb. Q\u00eb para tij, pik\u00ebpamja \u201cmaterialiste\u201d e Demokritit dhe ajo \u201cidealiste\u201d e Platonit sikur qen\u00eb p\u00ebrqafuar n\u00eb dansin e kund\u00ebrshtis\u00eb, p\u00ebr t\u2019mos u ndar\u00eb kurr\u00eb. Edhe sot e k\u00ebsaj dite pik\u00ebpamjet e tyre ngel\u00ebn duke e grushtosur nj\u00ebra-tjetr\u00ebn. Materializmi dhe Idealizmi modern si \u201cshtylla ideatike\u201d t\u00eb filozofis\u00eb e kan\u00eb zanafill\u00ebn dmth. q\u00eb nga koha e Demokritit dhe Platonit. N\u00eb aren\u00ebn e filozofis\u00eb ndoshta esht\u00eb ky dualizmi m\u00eb i kulluar filozofik.<\/p>\n

Bazamenti filozofik \u201cmaterialistik\u201d i Demokritit bazohej n\u00eb supozimin se atomet jan\u00eb t\u00eb vetmet gj\u00ebra q\u00eb v\u00ebrtet ekzistojn\u00eb, se atomet jan\u00eb t\u00eb p\u00ebrjetshme. T\u00eb gjitha gj\u00ebrat tjera t\u00eb k\u00ebsaj bote ekzistojn\u00eb vet\u00ebm p\u00ebr shkak se jan\u00eb t\u00eb p\u00ebrb\u00ebra nga atomet. Duke ndjekur k\u00ebt\u00eb logjik\u00eb, at\u00ebher\u00eb pra dhe vet\u00ebdija e njeriut na qenka produkt i proceseve fizike n\u00eb trurin e tij. Ai pati th\u00ebn\u00eb \u201cvet\u00ebm atomet dhe zbrazt\u00ebsia ekzistojn\u00eb, \u00e7do gj\u00eb tjet\u00ebr \u00ebsht\u00eb opinion\u201c. Mir\u00ebpo ideja e tij p\u00ebr \u201catomos\u201d (di\u00e7 e pandashme) qe braktisur s\u00ebpaku p\u00ebr nja 2000 vjet.<\/p>\n

Nd\u00ebrsa Platoni besonte se idet\u00eb jan\u00eb thelb\u00ebsore n\u00eb krahasim me objektet (atomos). Filozofia e \u201cidealizmit\u201d t\u00eb Platonit bazohej n\u00eb supozimin se struktura baz\u00eb themelore e gj\u00ebrave t\u00eb k\u00ebsaj bote nuk \u00ebsht\u00eb atomi, por forma abstrakte mendore q\u00eb i p\u00ebrcakton vetit\u00eb e nj\u00eb objekti. P\u00ebr nj\u00eb koh\u00eb ashtu do ket\u00eb menduar dhe Aristoteli, nx\u00ebn\u00ebsi i tij. Derisa do t\u2019nd\u00ebrronte mendje, derisa t\u00eb mendonte dhe p\u00ebr ide tjera, jo vet\u00ebm p\u00ebr ato t\u00eb Platonit, derisa p\u00ebr Aristotelin e \u201cprekshmja\u201d materialistike do ting\u00ebllonte si ide m\u00eb af\u00ebr v\u00ebrtet\u00ebsis\u00eb.<\/p>\n

Anise koh\u00ebt e fundit, p\u00ebr \u00e7\u00ebshtjet strikt t\u00eb filozofis\u00eb, mendoj se idealizmi platonik sikur prore e m\u00eb shum\u00eb \u00ebsht\u00eb duke e patur \u201cdrit\u00ebn e gjelb\u00ebr t\u00eb sakt\u00ebsis\u00eb\u201d. Sepse materializmi filozofik i Demokritit, i Darvinit, i Njutnit dhe i panum\u00ebr shkenc\u00ebtar\u00ebve, nuk ofron tutje mund\u00ebsi p\u00ebr qart\u00ebsimin e, bie fjala t\u00eb hipotez\u00ebs s\u00eb \u201csimulacionit\u201d, apo t\u00eb Vet\u00ebdijes s\u00eb njeriut etj. Biocentrizmi po ashtu, mund t\u00eb thuhet dmth. se shtyll\u00ebn kryesore p\u00ebr \u201ckasoll\u00ebn\u201d e vet filozofike e ka huazuar nga koncepti i filozofis\u00eb platonike.<\/p>\n

| – – – vijon<\/em> – – –<\/p>\n","protected":false},"excerpt":{"rendered":"

S. Guraziu – Ars Poetica, 2015 | – – – (fragm. nga “Orfaniad\u00eb e pafaj\u00ebsis\u00eb… pa ninula, pa asgj\u00eb!” – S. Guraziu) \u2026Ky lloj taborrizimi bifacial i njohurive (si dy faqe t\u00eb nj\u00eb medaljoni) sipas meje \u00ebsht\u00eb n\u00eb rrug\u00ebn e… 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":[13,10],"tags":[],"class_list":["post-2386","post","type-post","status-publish","format-standard","hentry","category-classic","category-komente"],"_links":{"self":[{"href":"https:\/\/letrat.eu\/index.php?rest_route=\/wp\/v2\/posts\/2386","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=2386"}],"version-history":[{"count":0,"href":"https:\/\/letrat.eu\/index.php?rest_route=\/wp\/v2\/posts\/2386\/revisions"}],"wp:attachment":[{"href":"https:\/\/letrat.eu\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=2386"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/letrat.eu\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=2386"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/letrat.eu\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=2386"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}