{"id":38717,"date":"2017-10-16T19:04:00","date_gmt":"2017-10-16T17:04:00","guid":{"rendered":"https:\/\/prizrenpost.com\/al\/?p=38717"},"modified":"2017-10-16T19:04:00","modified_gmt":"2017-10-16T17:04:00","slug":"ja-kush-i-thote-zotit-jo","status":"publish","type":"post","link":"https:\/\/prizrenpost.com\/al\/ja-kush-i-thote-zotit-jo\/","title":{"rendered":"Ja kush i thot\u00eb Zotit “Jo”"},"content":{"rendered":"
\"\"

Autor: Prof. Eroll VELIJA<\/b><\/p><\/div>\n

\u00a0 \u00a0 Epokat dhe kategorit\u00eb e filozof\u00ebve,shkenc\u00ebtar\u00ebve dhe regjimeve q\u00eb kan\u00eb injoruar \u201ct\u00eb gjith\u00ebfuqishmin\u201d<\/p>\n

Ja kush i thote Zotit \u201cJo\u201d<\/p>\n

Ateistet,besimtaret qe i \u201cfalen\u201d vet\u00ebm antibesimit<\/strong><\/p>\n

Cilat jan\u00eb besimet m\u00eb t\u00eb p\u00ebrhapura n\u00eb bot\u00eb? Sipas t\u00eb dh\u00ebnave t\u00eb fundit, pjesa m\u00eb e madhe e popullsis\u00eb beson n\u00eb fen\u00eb e krishter\u00eb dhe at\u00eb myslimane. Por mes k\u00ebtyre t\u00eb dyjave ekziston edhe nj\u00eb \u201cantibesim\u201d q\u00eb p\u00ebrfaq\u00ebsohet nga 1,5 miliard\u00eb persona t\u00eb paorganizuar, q\u00eb n\u00eb m\u00ebnyr\u00eb individuale refuzojn\u00eb t\u00eb njohin nj\u00eb kish\u00eb dhe t\u00eb besojn\u00eb n\u00eb Zotin e \u201cpropozuar\u201d nga besimet fetare. N\u00eb p\u00ebrgjith\u00ebsi k\u00ebta njer\u00ebz jan\u00eb p\u00ebrkufizuar si \u201cateist\u00eb\u201d (fjal\u00eb q\u00eb vjen nga greqishtja, \u201cpa zot\u201d). Por mes tyre ekzistojn\u00eb shum\u00eb dallime. P\u00ebr shembull mund t\u00eb flasim p\u00ebr ateist\u00eb epikurian\u00eb, hedonist\u00eb, neopagan\u00eb, skeptik\u00eb, semantik\u00eb (ata q\u00eb mb\u00ebshtesin bindjen se \u00ebsht\u00eb pa kuptim \u00e7do diskutim rreth Zotit). Madje ka edhe pseudoateist\u00eb, si\u00e7 jan\u00eb p\u00ebrcaktuar ata q\u00eb refuzojn\u00eb t\u00eb besojn\u00eb te Zoti vet\u00ebm sepse u duket nj\u00eb m\u00ebnyr\u00eb shum\u00eb e thjesht\u00eb p\u00ebr t\u2018u shp\u00ebtuar p\u00ebrgjegj\u00ebsive t\u00eb tyre n\u00eb bot\u00eb.<\/p>\n

\u00c7\u2018\u00cbSHT\u00cb ATEIZMI<\/strong><\/p>\n

Ateiz\u00ebm p\u00ebrkufizohet si bot\u00ebpik\u00ebpamja dhe q\u00ebndrimi i njeriut jobesimtar, p\u00ebrkat\u00ebsisht i munges\u00ebs s\u00eb besimit n\u00eb nj\u00eb \u201cper\u00ebndi\u201d (\u201cbesim\u201d n\u00eb kuptimin e \u201cpranimit a njohjes si ekzistente\u201d). Ateizmi \u00ebsht\u00eb shprehimisht mohimi i ekzistenc\u00ebs s\u00eb nj\u00eb \u201cper\u00ebndie\u201d (monoteizmit) ose shum\u00eb \u201cper\u00ebndive\u201d (politeizmit), apo i nj\u00eb \u201cqenieje hyjnore\u201d n\u00eb p\u00ebrgjith\u00ebsi. Kjo fjal\u00eb rrjedh nga greqishtja. N\u00eb trajt\u00ebn e vet latine del si p\u00ebrcaktim p\u00ebr her\u00eb t\u00eb par\u00eb i p\u00ebrmendur nga Ciceroni.<\/p>\n

P\u00ebrkufizimi ateist ishte p\u00ebr shum\u00eb koh\u00eb nj\u00eb p\u00ebrcaktim i kund\u00ebrshtuesh\u00ebm, q\u00eb nuk u pranua n\u00eb fillim nga mosbesimtar\u00ebt, pra ateist\u00ebt. Ishte nj\u00eb pritje fjal\u00ebkrijuese, q\u00eb p\u00ebrdorej prej atyre q\u00eb cil\u00ebsoheshin si besimtar\u00eb t\u00eb v\u00ebrtet\u00eb kund\u00ebr ose gjoja jobesimtar\u00ebve t\u00eb v\u00ebrtet\u00eb. Ateiz\u00ebm n\u00eb kuptimin \u201cpa per\u00ebndi\u201d, i pafe, p\u00ebrmendej n\u00eb k\u00ebndv\u00ebshtrimet q\u00eb binin n\u00eb kund\u00ebrshtim me fet\u00eb themelore egjiptiano-judaike. Rrymat fetare me nj\u00eb p\u00ebrfytyrim vetjak mbi per\u00ebndin\u00eb em\u00ebrtoheshin si ateiste n\u00eb koh\u00ebt e hershme, p\u00ebr shembull p\u00ebrfaq\u00ebsues t\u00eb feve monoteiste (besim n\u00eb nj\u00eb \u201czot\u201d) t\u00eb kristianizmit, myslimanizmit dhe t\u00eb judaizmit cil\u00ebsoheshin pjes\u00ebrisht nga kund\u00ebrshtar\u00ebt e tyre politeist\u00eb si ateist\u00eb. Sot em\u00ebrtimi \u201cateiz\u00ebm\u201d p\u00ebrdoret me m\u00eb pak p\u00ebr\u00e7mim dhe p\u00ebrbuzje. N\u00eb diskutimet shkencore, \u201cateizmi\u201d \u00ebsht\u00eb nj\u00eb em\u00ebrtim asnjan\u00ebs. Kund\u00ebrshtari i tij \u00ebsht\u00eb teizmi, pra besimi n\u00eb \u201czot\u201d.<\/p>\n

MBI T\u00cb GJITHA\u00a0 AGNOSTIK<\/strong><\/p>\n

Pjesa m\u00eb e madhe e ateist\u00ebve \u00ebsht\u00eb e p\u00ebrb\u00ebr\u00eb nga agnostik\u00ebt, dometh\u00ebn\u00eb nga persona q\u00eb nuk e p\u00ebrjashtojn\u00eb n\u00eb m\u00ebnyr\u00eb kategorike prezenc\u00ebn e Zotit, por nuk shohin asnj\u00eb prov\u00eb q\u00eb t\u00eb tregoj\u00eb p\u00ebr ekzistenc\u00ebn e tij. N\u00eb vitet e fundit, kjo munges\u00eb besimi ka arritur t\u00eb pushtoj\u00eb hap\u00ebsira dhe iniciativa t\u00eb ndryshme. Mbi t\u00eb gjitha n\u00eb vendet evropiane, ku sipas Pap\u00ebs Benedikti XVI, \u00ebsht\u00eb duke u shfaqur \u201cnj\u00eb val\u00eb laicizmi q\u00eb e p\u00ebrjashton Zotin nga kultura dhe nga jeta publike\u201d dhe q\u00eb rrezikon t\u00eb b\u00ebhet problemi kryesor n\u00eb raportet mes vendeve myslimane ku akoma mbizot\u00ebron respekti i t\u00eb shenjt\u00ebs. Por kush jan\u00eb n\u00eb t\u00eb v\u00ebrtet\u00eb ateist\u00ebt? \u00c7far\u00eb mendojn\u00eb ata? Ndoshta do t\u00eb arrini ta kuptoni sa m\u00eb mir\u00eb n\u00eb radh\u00ebt e k\u00ebtij shkrimi.<\/p>\n

A EKZISTON V\u00cbRTET BOTA E P\u00cbRTEJME?<\/strong><\/p>\n

N\u00eb t\u00eb v\u00ebrtet\u00eb ateizmi ka rr\u00ebnj\u00eb shum\u00eb antike. Mund t\u00eb konsiderohet laik \u201cEpi i Gilgameshit\u201d (i rreth 4 mij\u00eb viteve m\u00eb par\u00eb), n\u00eb t\u00eb cilin heroit mesapotamik, Gilgameshit, i vidhet nga nj\u00eb gjarp\u00ebr bima e pavdekshm\u00ebris\u00eb. Edhe pse n\u00eb k\u00ebng\u00ebt e tij citohen zotat, mesazhi \u00ebsht\u00eb i qart\u00eb: ajo q\u00eb ja r\u00ebnd\u00ebsi nuk \u00ebsht\u00eb q\u00eb t\u00eb mbijetosh pas vdekjes, por eksperienca njer\u00ebzore\u201d. Q\u00eb k\u00ebtej del se i pari ishte Gilgameshi. Epopeja e tij tregon p\u00ebr nj\u00eb shoq\u00ebri shum\u00eb laike. Edhe n\u00eb Egjiptin antik nuk mungonin skeptik\u00ebt: \u201cAsnj\u00eb nuk ka par\u00eb kurr\u00eb q\u00eb t\u00eb kthehet nj\u00eb person nga jeta e p\u00ebrtejme. Jeta pas vdekjes nuk ekziston\u201d, \u00ebsht\u00eb shkruar n\u00eb gurin e nj\u00eb egjiptiani antik. Por ajo q\u00eb duhet theksuar ka t\u00eb b\u00ebj\u00eb me faktin se ka qen\u00eb shoq\u00ebria greke ajo q\u00eb ka hedhur bazat e ateizmit. Q\u00eb nga filozof\u00ebt natyralist\u00eb grek\u00eb (shekulli 6 dhe 7 para Krishtit) t\u00eb konsideruar si themelues t\u00eb filozofis\u00eb, propozonin nj\u00eb vizion n\u00eb nj\u00eb far\u00eb m\u00ebnyre ateist: ata i shpjegonin fenomenet e natyr\u00ebs me \u201ckapri\u00e7iot\u201d e zotave, por me principe natyrale si ajri, uji dhe zjarri. Pak m\u00eb von\u00eb, Leucipi dhe Demokriti (n\u00eb shekullin e 5 para Krishtit), p\u00ebrcaktuan themelimin e universit dhe lindjen e realitetit nga takimi p\u00ebrmes atomeve. Nd\u00ebrsa p\u00ebr Epikurin (346-270 para Krishtit) edhe shpirti \u00ebsht\u00eb i formuar prej grimcave atomike dhe p\u00ebrfundon si trupi. Sipas tij, grimcat kan\u00eb formuar n\u00eb m\u00ebnyr\u00eb t\u00eb rast\u00ebsishme gj\u00ebra dhe qenie t\u00eb gjalla. Me pas, asnj\u00eb krijes\u00eb nuk \u00ebsht\u00eb krijuar nga Zoti. \u201cZotat edhe n\u00ebse ekzistojn\u00eb nuk interesohen p\u00ebr ne\u201d, sugjeronte Epikuri. Edhe n\u00eb Indin\u00eb antike politeiste, m\u00ebsuesi i famsh\u00ebm Ajita Kesa Kambali(shekulli i gjasht\u00eb para Krishtit), buz\u00ebqeshte me ironi p\u00ebrball\u00eb ides\u00eb s\u00eb rimish\u00ebrimit. Ndaj n\u00eb at\u00eb koh\u00eb shkroi t\u00eb famshmin \u201cTregim p\u00ebr inekzistenc\u00ebn e shpirtit\u201d. Sipas Remo Bodei, pedagog i filozofis\u00eb n\u00eb Universitetin e Piz\u00ebs, Itali, \u201cateizmi n\u00eb fillim nuk e p\u00ebrjashtonte ekzistenc\u00ebn e per\u00ebndis\u00eb, por evidentoi q\u00eb kjo \u00ebsht\u00eb totalisht pa asnj\u00eb rol dhe q\u00eb sjelljet korrekte nuk lindin nga \u00e7mimet ose nga nd\u00ebshkimet e per\u00ebndis\u00eb, por nga fakti se jan\u00eb t\u00eb drejta p\u00ebr njeriun\u201d. Megjithat\u00eb, ateisti i par\u00eb (q\u00eb nuk pranonte asnj\u00eb rol t\u00eb Zotit, madje as n\u00eb krijimin e gjith\u00ebsis\u00eb), n\u00eb m\u00ebnyr\u00eb paradoksale ka qen\u00eb nj\u00eb prift me emrin Jean Meslier (1664-1729). Volteri, \u201cbabai\u201d i Iluminizmit n\u00eb vitin 1762, hapi testamentin e Meslier-it, ku ishin shkruar mendimet e tij. N\u00eb t\u00eb v\u00ebrtet\u00eb prifti ishte nj\u00eb dishepull i fsheht\u00eb i Epikurit: \u201cNuk ka asnj\u00eb t\u00eb mir\u00eb p\u00ebr t\u00eb ndar\u00eb dhe asnj\u00eb t\u00eb keqe p\u00ebr t\u00eb pasur frik\u00eb pas vdekjes. N\u00ebse keni mund\u00ebsi, trajtojeni mir\u00eb veten, p\u00ebrfitoni nga koha, jetoni mir\u00eb, n\u00eb paqe dhe k\u00ebnaquni me sa t\u00eb mundeni me t\u00eb mirat e jet\u00ebs dhe frytet e pun\u00ebs. Jeta e p\u00ebrtejme dhe Zoti nuk ekziston\u201d, shkruhej aty.<\/p>\n

\u00a0ZOTI? NJ\u00cb MISTER<\/strong><\/p>\n

Sulmi m\u00eb i vendosur dhe m\u00eb i fort\u00eb p\u00ebr Zotin erdhi nga iluminist\u00ebt francez\u00eb dhe n\u00eb ve\u00e7anti nga baroni Paul Heinrich d\u2018Holbasch (1723-1789), n\u00eb sht\u00ebpin\u00eb e t\u00eb cilit mblidheshin bashk\u00ebpun\u00ebtor\u00ebt e \u201cEnciklopedis\u00eb\u201d. P\u00ebr Holbasch ligjet e materies nuk derivojn\u00eb nga nj\u00eb nd\u00ebrhyrje hyjnore, por varen nga nevoja e gj\u00ebrave p\u00ebr t\u2018u rregulluar mes tyre, ashtu si nd\u00ebrrimi i stin\u00ebve q\u00eb nuk vendoset nga Zoti, por nga rrotullimi i Tok\u00ebs rreth Diellit. \u201cNatyra, thoni ju, shkruante duke iu drejtuar kish\u00ebs, \u00ebsht\u00eb e pashpjegueshme pa Zotin. P\u00ebr t\u00eb shpjeguar at\u00eb q\u00eb kuptoni pak, keni nevoj\u00eb p\u00ebr leksione q\u00eb t\u00eb m\u00ebsoni ato q\u00eb nuk i shpjegoni dot\u201d.<\/p>\n

PO T\u00cb JET\u00cb I KEQ?<\/strong><\/p>\n

Megjithat\u00eb, vet\u00ebm n\u00eb vitet 800 dhe 900 fal\u00eb shkenc\u00ebtar\u00ebve ateizmi filloi t\u00eb p\u00ebrhapej shum\u00eb. Filozofi gjerman, Arthur Schopenhauer, (1788-1860) mohoi, duke par\u00eb lumturin\u00eb q\u00eb nuk ekzistonte dhe t\u00eb keqen q\u00eb kishte pushtuar bot\u00ebn, m\u00eb shum\u00eb sesa ekzistenc\u00ebn e Zotit shpres\u00ebn se ai do t\u00eb sillte mir\u00ebsi. M\u00eb pas, Ludwig Feuerbach (1804-1872) mb\u00ebshtet se besimi \u00ebsht\u00eb sinteza e aspiratave t\u00eb njeriut, e \u201cpajisur\u201d nga natyra me urt\u00ebsi, vullnet, drejt\u00ebsi dhe dashuri. Njeriu k\u00ebrkon, duke e b\u00ebr\u00eb t\u00eb shenjt\u00eb, t\u2018u jap\u00eb m\u00eb shum\u00eb vler\u00eb k\u00ebtyre rregullave s\u00eb bashku dhe t\u00eb jap\u00eb nj\u00eb vler\u00eb edukative. Besimi \u00ebsht\u00eb nj\u00eb m\u00ebnyr\u00eb p\u00ebr t\u00eb edukuar njer\u00ebzimin me vlerat m\u00eb t\u00eb larta. Nj\u00eb tjet\u00ebr filozof gjerman, Karl Max (1818-1883), themelues i komunizmit, tregonte se n\u00ebse ky \u00ebsht\u00eb q\u00ebllimi i besimit, p\u00ebr t\u00eb b\u00ebr\u00eb pa at\u00eb mjafton t\u00eb eliminosh shfryt\u00ebzimin dhe vuajtjet e shoq\u00ebris\u00eb. N\u00eb k\u00ebt\u00eb pik\u00eb besimi, q\u00eb \u00ebsht\u00eb \u201copiumi i popujve\u201d, dometh\u00ebn\u00eb nj\u00eb m\u00ebnyr\u00eb p\u00ebr t\u2018i mbajtur t\u00eb qet\u00eb, nuk do t\u00eb kishte m\u00eb arsye t\u00eb ekzistonte.<\/p>\n

OSE \u00cbSHT\u00cb I PADOBISH\u00cbM, OSE KA VDEKUR<\/strong><\/p>\n

N\u00eb shekullin e kaluar, nd\u00ebrsa ateizmi dhe \u201cbabai\u201d i psikanaliz\u00ebs, Zigmund Frojd, studionte t\u00eb pand\u00ebrgjegjshmen dhe mb\u00ebshteste fuqish\u00ebm se t\u00eb \u00e7lirohesh nga fiksimi p\u00ebr ekzistenc\u00ebn e Zotit do t\u00eb thoshte t\u00eb emancipoheshe drejt nj\u00eb shoq\u00ebrie t\u00eb matur e t\u00eb p\u00ebrgjegjshme, filozofi Friedrisch Nietzsche (1844-1900) thoshte me z\u00eb t\u00eb lart\u00eb: \u201cZoti ka vdekur\u201d dhe p\u00ebrshkruante me holl\u00ebsi te kryevepra e tij, \u201cK\u00ebshtu foli Zarathustra\u201d, se njeriu duhet t\u00eb gjej\u00eb te vetja vlerat e tij. Filozof\u00eb t\u00eb tjer\u00eb t\u00eb quajtur ekzistencialist\u00eb dhe jo shum\u00eb larg nga pesimizmi i poetit ateist Xhakomo Leopardi (1798-1837), si shkrimtari francez Albert Kamy (1913-1960) dhe filozofi Jean-Paul Sartre (1905-1980), kan\u00eb mb\u00ebshtetur absurditetin e bot\u00ebs, duke e ftuar njeriun t\u00eb \u201ckrijohej\u201d vet\u00eb, e t\u00eb vler\u00ebsonte jet\u00ebn pa menduar se Zoti do t\u2018i ndihmonte t\u00eb arrinin at\u00eb q\u00eb donin. Nd\u00ebrkaq, shkenca kishte hedhur bazat p\u00ebr kuptimin e nj\u00eb bote q\u00eb arrin t\u00eb b\u00ebj\u00eb edhe pa Zotin. Teoria e Evolucionit t\u00eb Charles Darwin (1809-1882) na jep nj\u00eb shpjegim t\u00eb besuesh\u00ebm se si jeta ka evoluar nga format m\u00eb t\u00eb thjeshta t\u00eb saj e deri te krijimi i qenies m\u00eb t\u00eb komplikuar, asaj njer\u00ebzore. Sipas disa k\u00ebrkuesve, pjesa akoma pashpjegueshme e procesit t\u00eb formimit t\u00eb kozmosit \u00ebsht\u00eb akoma ajo fillestarja, dhe nuk ka dal\u00eb asnj\u00eb teori e re. Dometh\u00ebn\u00eb ajo e \u201cBig Bang\u201d, shp\u00ebrthimi nga i cili ka origjin\u00ebn universi, q\u00eb ka arritur t\u00eb formohet n\u00eb koh\u00ebn prej 10-43, e cila \u00ebsht\u00eb nj\u00ebsia m\u00eb e vog\u00ebl e koh\u00ebs e matur deri m\u00eb sot. Kjo \u00ebsht\u00eb \u201cteoria e gjith\u00ebsis\u00eb\u201d, e cila duket si e pashpjegueshme dhe e mbinatyrshme, por duke iu p\u00ebrmbajtur ligjeve t\u00eb fizik\u00ebs dhe kozmosit, do t\u00eb kuptonim shum\u00eb shpejt k\u00ebt\u00eb shp\u00ebrthim dhe formimin e universit. Por, pavar\u00ebsisht ligjeve dhe rregullave t\u00eb fizik\u00ebs dhe kimis\u00eb, kjo nuk p\u00ebrjashton ekzistenc\u00ebn e Zotit, i cili krijoi n\u00eb fillim qiellin, tok\u00ebn, kafsh\u00ebt dhe njer\u00ebzit. Dhe kjo duket sikur t\u00eb kthen n\u00eb nj\u00eb teori t\u00eb vjet\u00ebr t\u00eb quajtur \u201cdeiz\u00ebm\u201d, t\u00eb nxjerr\u00eb n\u00eb vitet 600 nga filozofi anglez Francis Bacon, q\u00eb e shihte Zotin si nj\u00eb superor\u00eb q\u00eb nd\u00ebrtoi kozmosin, pastaj e b\u00ebri t\u00eb nisej dhe pastaj e la t\u00eb vazhdonte n\u00eb pun\u00ebn e tij.<\/p>\n

MORALI LAIK<\/strong><\/p>\n

Por a mund t\u00eb jetosh pa besim, pa vlerat e tyre?<\/p>\n

Mungesa e besimit fetar nuk \u00ebsht\u00eb domosdoshm\u00ebrisht munges\u00eb e rregullave morale. Historia ka treguar q\u00eb ateist\u00ebt nuk jan\u00eb m\u00ebkatar\u00eb edhe pse nuk besojn\u00eb. Ja q\u00eb \u00ebsht\u00eb e mundur t\u00eb vendos\u00ebsh rregulla morale, t\u00eb cilat nuk bazohen n\u00eb ekzistenc\u00ebn e nj\u00eb force madhore. Shum\u00eb ateist\u00eb kan\u00eb luftuar p\u00ebr t\u00eb mir\u00ebn e njer\u00ebzimit. K\u00ebshtu, ateizmi militant i shum\u00eb regjimeve komuniste propozonte nj\u00eb lloj besimi ndryshe. P\u00ebr Michel Onfray, autor i \u201cManuale di teologia\u201d, nuk \u00ebsht\u00eb e v\u00ebrtet\u00eb q\u00eb vlerat e besimit jan\u00eb kaq t\u00eb qarta. \u201cLibrat e shenjt\u00eb si\u00e7 jan\u00eb p\u00ebr shembull Bibla dhe Kurani, p\u00ebrmbajn\u00eb n\u00eb vetvete mesazhe kontradiktore, paqeje por edhe dhune, kund\u00ebr tradhtar\u00ebve dhe sidomos grave\u201d. M\u00eb shum\u00eb se sa kristian\u00ebt, m\u00eb tolerant\u00eb do t\u00eb mendojn\u00eb baballar\u00ebt e kish\u00ebs si Sh\u00ebn Agostini, me nocionin e luft\u00ebs s\u00eb drejt\u00eb apo San Bernardo q\u00eb hyjnizoi vrasjen e tradhtar\u00ebve p\u00ebr t\u00eb ndryshuar mesazhin kristian. \u201cNj\u00eb Zot i mir\u00eb nuk do t\u00eb kishte lejuar kurr\u00eb tmerret e kryq\u00ebzatave, pengjet dhe vrasjet. Madje mendoj se nuk do t\u00eb kishte lejuar as nazizmin me shkrimin: Zoti \u00ebsht\u00eb me ne n\u00eb rripat e SS\u201d, tregon Onfray.<\/p>\n

ALEAT\u00cb P\u00cbR MIR\u00cbSIN\u00cb<\/strong><\/p>\n

Jan\u00eb mendime t\u00eb ngjashme me at\u00eb t\u00eb filozofit gnostik anglez, Bertrand Russell (1872-1970), q\u00eb tregojn\u00eb nj\u00eb limit t\u00eb mundur t\u00eb vlerave fetare. Por ndoshta sot me njohjen e limiteve reciproke \u00ebsht\u00eb e mundur madje edhe nj\u00eb aleanc\u00eb mes ateist\u00ebve dhe besimtar\u00ebve. \u201cN\u00eb fund, thot\u00eb Bodei, vet\u00ebm besimi n\u00eb mund\u00ebsit\u00eb e tua- nuk ka r\u00ebnd\u00ebsi n\u00ebse beson apo jo- mund ta shp\u00ebtoj\u00eb njeriun n\u00eb k\u00ebt\u00eb jet\u00eb\u201d. Historiani francez, George Minois, shkon deri aty sa thot\u00eb: \u201cAteizmi dhe besimi fetar kan\u00eb di\u00e7ka t\u00eb p\u00ebrbashk\u00ebt: t\u00eb b\u00ebjn\u00eb ta mendosh bot\u00ebn n\u00eb nj\u00eb m\u00ebnyr\u00eb t\u00eb till\u00eb se \u00e7far\u00eb \u00ebsht\u00eb e nevojshme p\u00ebr t\u00eb eliminuar vuajtjet\u201d. Edhe pse si\u00e7 shpjegon filozofi Gulio Giorello: \u201cSolidariteti \u00ebsht\u00eb nj\u00eb vler\u00eb thelb\u00ebsore. Nuk p\u00ebrfshin nj\u00eb princip hyjnor, por as nuk e p\u00ebrjashton. \u00cbsht\u00eb i gatsh\u00ebm t\u00eb p\u00ebrhapet mes an\u00ebtar\u00ebve t\u00eb \u00e7far\u00ebdo kishe, pavar\u00ebsisht se respektojn\u00eb ndryshimet n\u00eb praktik\u00eb m\u00eb par\u00eb se n\u00eb teori\u201d. Nj\u00eb aleanc\u00eb kjo, q\u00eb duket se ka gjetur vend n\u00eb kish\u00ebn e e kardinalit Maria Martini, sipas t\u00eb cilit \u201cateist\u00ebt e mir\u00eb dhe korrekt\u00eb shkojn\u00eb n\u00eb parajs\u00eb\u201d.<\/p>\n

SHKENCA NUK ARRIN T\u00cb SHPJEGOJ\u00cb GJITH\u00c7KA<\/strong><\/p>\n

Po shkenca \u00ebsht\u00eb v\u00ebrtet n\u00eb gjendje t\u2018u jap\u00eb p\u00ebrgjigje t\u00eb gjitha pyetjeve q\u00eb vet\u00ebm pak vite m\u00eb par\u00eb mund t\u2018u p\u00ebrgjigjej vet\u00ebm feja? N\u00eb fakt, n\u00ebse k\u00ebrkimet e shum\u00eb kozmolog\u00ebve dhe evolucionist\u00ebve kan\u00eb sqaruar shum\u00eb mistere mbi universin dhe jet\u00ebn, sektor\u00eb t\u00eb tjer\u00eb kan\u00eb hapur mistere t\u00eb reja.<\/p>\n

PARADOKSET<\/strong><\/p>\n

K\u00ebrkimet e shumta t\u00eb shkenc\u00ebtar\u00ebve t\u00eb ndrysh\u00ebm treguan se n\u00eb bot\u00ebn e grimcave subatomike vlejn\u00eb ligje shum\u00eb t\u00eb ndryshme. U zbulua se dy t\u00eb v\u00ebrteta kontradiktore n\u00eb \u201cbot\u00ebn e vog\u00ebl\u201d mund t\u00eb jet\u00eb t\u00eb dyja t\u00eb v\u00ebrteta. Me pak fjal\u00eb, aty asgj\u00eb nuk \u00ebsht\u00eb e parashikueshme. Dhe p\u00ebr shkak t\u00eb k\u00ebsaj paparashikueshm\u00ebrie edhe n\u00eb universin \u201cnormal\u201d rruga e ngjarjeve \u00ebsht\u00eb e paparashikueshme. Edhe p\u00ebr k\u00ebt\u00eb arsye ateizmi klasik, i shp\u00ebrndar\u00eb tradicionalisht mes shkenc\u00ebtar\u00ebve, duket se po i l\u00eb vend nj\u00eb pozicioni m\u00eb gnostik. N\u00eb praktik\u00eb shkenca nuk \u00ebsht\u00eb n\u00eb gjendje t\u00eb shpjegoj\u00eb gjith\u00e7ka.<\/p>\n

\u00a0ATEIZMI<\/strong><\/p>\n

Termi ateiz\u00ebm vjen nga greqishtja e lasht\u00eb \u201catheos\u201d, ku \u201ca = pa\u201d dhe \u201ctheos = zot\u201d, me kuptimin \u201cpa zot\u201d, \u201cpa per\u00ebndi\u201d. Si kuptim origjinar termi p\u00ebrkufizohej si mospranim i zotave t\u00eb nj\u00eb qyteti, mosbindja ndaj zotave t\u00eb nj\u00eb qyteti, mospasja e nj\u00eb zoti. N\u00ebvazhdim do t\u00eb p\u00ebrdorej nga pagan\u00ebt kund\u00ebr kristian\u00ebve dhe anasjelltas, meq\u00ebn\u00ebse p\u00ebr secil\u00ebn pal\u00eb mosbesimi i pal\u00ebs tjet\u00ebr ndaj zotave t\u00eb pal\u00ebs akuzuese (ndon\u00ebse kishin natyr\u00eb t\u00eb ndryshme) konsiderohej si ateiz\u00ebm. Ateizmi ishte shkalla m\u00eb e lart\u00eb e mosbindjes ndaj ligjeve fetare apo besimit n\u00eb zota t\u00eb caktuar. Sh\u00ebrbente si fjal\u00eb p\u00ebrbuz\u00ebse ndaj personit apo q\u00ebndrimit p\u00ebrkat\u00ebs q\u00eb binte n\u00eb kund\u00ebrshtim me fen\u00eb apo adhurimin a pranimin e hyjnive t\u00eb qytetit p\u00ebr t\u00eb cilin b\u00ebhej fjal\u00eb. Me kalimin e koh\u00ebs termi i \u00ebsht\u00eb n\u00ebnshtruar nj\u00eb sakt\u00ebsimi dhe p\u00ebrcaktimi m\u00eb t\u00eb qart\u00eb nga ana kuptimore deri n\u00eb dit\u00ebt tona duke marr\u00eb dhe ngjyrim krejt tjet\u00ebr nga p\u00ebrdorimi i vjet\u00ebr.<\/p>\n

N\u00eb kuptimin bashk\u00ebkohor termi ateiz\u00ebm si q\u00ebndrim dhe si pik\u00ebpamje filozofike do t\u00eb thot\u00eb tashm\u00eb mosteiz\u00ebm, t\u00eb mosqenit teist, t\u00eb mosqenit besimtar, t\u00eb mospasurit besim n\u00eb ato \u00e7far\u00eb beson nj\u00eb teist, q\u00eb jo p\u00ebrjashtimisht, por t\u00eb pakt\u00ebn tradicionalisht, p\u00ebr kontinentin evropian: t\u00eb mosbesuarit n\u00eb \u201czotin\u201d monoteist t\u00eb feve t\u00eb Lindjes s\u00eb Af\u00ebrme e t\u00eb Mesme; Kjo sepse vet\u00eb q\u00ebndrimi varet thelb\u00ebsisht nga p\u00ebrkufizimi q\u00eb teisti i jep fjal\u00ebs \u201czot\u201d, nj\u00eb p\u00ebrkufizim q\u00eb buron nga fet\u00eb n\u00eb fjal\u00eb dhe deri m\u00eb sot nuk q\u00ebndron n\u00eb logjik\u00eb.<\/p>\n

\u201cJam ateist\u201d p\u00ebrmbledh n\u00eb radh\u00eb t\u00eb par\u00eb fraz\u00ebn \u201cnuk jam teist\u201d pasi q\u00ebndrimi \u00ebsht\u00eb mohues i pohimeve teologjike dhe s\u00eb dyti fraz\u00ebn \u201cnuk besoj n\u00eb ekzistenc\u00ebn e \u201czotit\u201d\u201d, duke p\u00ebrfshir\u00eb n\u00eb t\u00eb t\u00eb gjith\u00eb ata q\u00eb nuk kan\u00eb besim n\u00eb asnj\u00eb \u201czot\u201d, apo n\u00eb asnj\u00eb fuqi \u201cmbinatyrore\u201d. Dallimi i b\u00ebr\u00eb k\u00ebtu, n\u00eb ndryshim nga kuptimi historik q\u00eb i \u00ebsht\u00eb dh\u00ebn\u00eb nga fetar\u00ebt, \u00ebsht\u00eb se ateizmi p\u00ebrfshin gjith\u00e7ka q\u00eb nuk \u00ebsht\u00eb teiz\u00ebm dhe si e till\u00eb gjendja nuk l\u00eb mund\u00ebsi t\u00eb tjera zgjedhjeje ve\u00e7 teizmit, apo ateizmit, pasi \u00ebsht\u00eb nj\u00eb rast pyetjeje me p\u00ebrgjigje po ose jo. Shkurtimisht, pra, me p\u00ebrkufizim, n\u00ebse nuk je teist, je ateist; n\u00ebse nuk je besimtar, je mosbesimtar.<\/p>\n

Nj\u00eb keqkuptim q\u00eb \u00ebsht\u00eb kryer n\u00eb p\u00ebrcaktimin e ateizmit p\u00ebr disa shekuj me radh\u00eb \u00ebsht\u00eb ai se ateiz\u00ebm do t\u00eb thot\u00eb \u201cbesimi se nuk ka zot\u201d. Kjo kryhej n\u00eb lidhje me at\u00eb kategori t\u00eb ateist\u00ebve q\u00eb pohojn\u00eb hapur se \u201czoti\u201d nuk ekziston, n\u00eb dallim nga pjesa q\u00eb thjesht nuk beson n\u00eb \u201czot\u201d e q\u00eb nuk niset t\u00eb pohoj\u00eb asgj\u00eb n\u00eb lidhje me \u201czotin\u201d. Nd\u00ebrsa \u00ebsht\u00eb e diskutueshme n\u00ebse pohimi se \u201czoti\u201d nuk ekziston \u00ebsht\u00eb shprehje besimi ose jo, reduktimi i ateizmit n\u00eb thjesht nj\u00eb pjes\u00eb t\u00eb ateizmit teorik (eksplicit, pozitiv) nuk e paraqet t\u00eb plot\u00eb q\u00ebndrimin ateist, ndaj dhe shihet n\u00eb \u00e7do rast si shtremb\u00ebrim i q\u00ebllimsh\u00ebm. Ateizmi si q\u00ebndrim gjith\u00ebp\u00ebrfshir\u00ebs nuk thot\u00eb \u201cbesoj se nuk\u201d, por \u201cnuk besoj se\u201d, nj\u00eb dallim thelb\u00ebsor pasi i dyti e p\u00ebrfshin t\u00eb parin, por nuk barazon me t\u00eb dhe nuk vlen anasjelltas.<\/p>\n

Dy kategorit\u00eb kryesore t\u00eb ateizmit jan\u00eb ateizmi praktik (implicit, negativ) dhe ateizmi teorik (eksplicit, pozitiv).<\/p>\n

Ateizmi praktik \u00ebsht\u00eb ai q\u00ebndrim apo m\u00ebnyr\u00eb jetese ku \u201czoti\u201d, besimi n\u00eb \u201czot\u201d, apo \u00e7\u00ebshtjet rreth fes\u00eb, apo \u201czotit\u201d, nuk p\u00ebrfillen, nuk llogariten e nuk merren fare parasysh n\u00eb asnj\u00eb instanc\u00eb t\u00eb jet\u00ebs s\u00eb p\u00ebrditshme t\u00eb dikujt, nuk prekin asnj\u00eb veprimtari t\u00eb njeriut a jet\u00ebs s\u00eb tij, pa qen\u00eb k\u00ebtu e nevojshme q\u00eb t\u00eb kryhet ndonj\u00eb pohim rreth \u201czotit\u201d apo fes\u00eb, ndaj dhe ka karakter t\u00eb n\u00ebnkuptuar e t\u00eb pashprehur drejtp\u00ebrdrejt (implicit).<\/p>\n

Ateizmi teorik \u00ebsht\u00eb ai q\u00ebndrim dhe ecuri ku \u201czoti\u201d apo feja hetohen imtas n\u00eb aspektin teorik dhe rr\u00ebzohen shprehimisht duke iu n\u00ebnshtruar zb\u00ebrthimit t\u00eb rrept\u00eb logjik. Ky lloj ateizmi \u00ebsht\u00eb i shprehur n\u00eb m\u00ebnyr\u00eb t\u00eb drejtp\u00ebrdrejt\u00eb (eksplicite) dhe nis filologjikisht q\u00eb n\u00eb lasht\u00ebsi me Epikurin, Demokritin, Anaksagor\u00ebn, Stratonin, Protagor\u00ebn dhe vazhdon deri n\u00eb dit\u00ebt tona me nj\u00eb s\u00ebr\u00eb mendimtar\u00ebsh t\u00eb tjer\u00eb si F. Ni\u00e7e, D. Hjum, B. Ras\u00ebll, Xh. Smith, R. Doukins, etj.<\/p>\n

ATEIZMI AGNOSTIK DHE TEIZMI AGNOSTIK<\/strong><\/p>\n

Agnosticizmi si term buron prej trajt\u00ebs greke \u201ca = pa\u201d dhe \u201cgnosticiz\u00ebm = dijshm\u00ebri\u201d ose \u201cgnosis = dije\u201d, n\u00eb zb\u00ebrthim kuptimor: mos-dijshm\u00ebri, t\u00eb mospasurit dije. Kjo mosdije: 1. p\u00ebrqendrohet rreth disa pik\u00ebpamjeve teologjike dhe metafizike si \u201cmbinatyra, zoti, etj.\u201d 2. p\u00ebrb\u00ebn nj\u00eb q\u00ebndrim n\u00eb njohshm\u00ebrin\u00eb e subjektit dhe nuk merr pozicion rreth besimit ose jo n\u00eb k\u00ebt\u00eb subjekt.<\/p>\n

Agnosticizmi pohon se subjektet teologjiko-metafizike n\u00eb fjal\u00eb jan\u00eb t\u00eb panjohura dhe diku dhe t\u00eb panjohshme p\u00ebr njeriun, ndaj dhe ai nuk e shqet\u00ebson veten me dijen rreth tyre, duke pezulluar p\u00ebrfundimisht gjykimin p\u00ebr kuptimin a v\u00ebrtet\u00ebsin\u00eb e k\u00ebtyre subjekteve.<\/p>\n

Si q\u00ebndrim rreth njohshm\u00ebris\u00eb s\u00eb subjekteve teologjike, agnosticizmi p\u00ebrmbahet n\u00eb t\u00eb dy q\u00ebndrimet rreth besimit n\u00eb \u201czot\u201d, pra, dhe n\u00eb ateiz\u00ebm (mosbesim) dhe n\u00eb teiz\u00ebm (besim).<\/p>\n

Ateizmi agnostik nuk di asgj\u00eb rreth \u201czotit\u201d, \u201cmbinatyr\u00ebs\u201d dhe subjekteve t\u00eb tilla relevante p\u00ebr termin dhe po ashtu nuk beson n\u00eb \u201czot\u201d, apo n\u00eb \u201cmbinatyr\u00eb\u201d, duke u p\u00ebrfshir\u00eb natyrsh\u00ebm n\u00eb kategorin\u00eb e gjer\u00eb t\u00eb ateizmit praktik a implicit.<\/p>\n

Teizmi agnostik gjithashtu nuk di asgj\u00eb rreth \u201czotit\u201d, \u201cmbinatyr\u00ebs\u201d, etj. duke pohuar p\u00ebr m\u00eb tej se k\u00ebto subjekte jan\u00eb t\u00eb panjohshme p\u00ebr mendjen e njeriut, por sakaq ky q\u00ebndrim pohon besim n\u00eb \u201czot\u201d dhe n\u00eb \u201cmbinatyr\u00eb\u201d ndaj dhe p\u00ebrfshihet n\u00eb teiz\u00ebm.<\/p>\n

ANTITEIZMI<\/strong><\/p>\n

Antiteizmi \u00ebsht\u00eb kund\u00ebrshtimi i vendosur i teizmit, dmth. i besimit n\u00eb \u201czot\u201d. Dallimi kryesor q\u00eb lejon ky term nga ateizmi si t\u00ebr\u00ebsi \u00ebsht\u00eb se antiteizmi \u00ebsht\u00eb ajo pjes\u00eb e t\u00eb ateizmit q\u00eb jo thjesht nuk beson n\u00eb \u201czot\u201d a \u201czota\u201d, por q\u00eb p\u00ebr m\u00eb tej e kund\u00ebrshton apo i kund\u00ebrvihet gjall\u00ebrisht k\u00ebtij besimi.<\/p>\n

Antiteizmi \u00ebsht\u00eb mbiquajtur historikisht dhe ateiz\u00ebm militant si promotor aktiv i ateizmit dhe armik i shpallur i fes\u00eb.<\/p>\n

DY FJAL\u00cb RRETH AGNOSTICIZMIT<\/strong><\/p>\n

Rreth agnosticizmit si q\u00ebndrim filozofik ka ndodhur nj\u00eb keqkuptim i r\u00ebnd\u00ebsish\u00ebm, me sa duket si pasoj\u00eb e nevoj\u00ebs s\u00eb nj\u00eb pjese njer\u00ebzish p\u00ebr t\u2019iu bashk\u00ebngjitur nj\u00eb pozicioni q\u00eb n\u00eb nj\u00ebr\u00ebn an\u00eb duhet t\u00eb t\u00eb nxjerr\u00eb jasht\u00eb fes\u00eb dhe besimit fetar, por q\u00eb nga ana tjet\u00ebr nuk duhet t\u00eb mbaj\u00eb as \u201cnjoll\u00ebn\u201d e perceptuar t\u00eb ateizmit (meqen\u00ebse, n\u00eb pjes\u00eb t\u00eb caktuara shoq\u00ebrish t\u00eb caktuara, ateizmi ende konsiderohet si ndonj\u00ebfar\u00eb njolle). Agnosticizmi, i keqkuptuar, \u00ebsht\u00eb zgjedhur si nj\u00ebfar\u00eb rruge e mesme midis teizmit dhe ateizmit, nd\u00ebrkoh\u00eb q\u00eb n\u00eb asnj\u00eb rast nuk ka adresuar e nuk e adreson \u00e7\u00ebshtjen p\u00ebr t\u00eb cil\u00ebn p\u00ebrdoret, pasi merret me njohjen apo njohshm\u00ebrin\u00eb e \u201czotit\u201d dhe subjektesh t\u00eb tjera teologjike dhe jo me besimin n\u00eb \u201czot\u201d.<\/p>\n

\u00c7\u00ebshtja q\u00eb trajtohet n\u00eb vijim \u00ebsht\u00eb se \u00e7far\u00eb do t\u00eb thot\u00eb agnosticiz\u00ebm, cil\u00ebn fush\u00eb t\u00eb realitetit apo t\u00eb metafizik\u00ebs prek agnosticizmi dhe \u00e7far\u00eb lidhje ka me teizmin dhe ateizmin.<\/p>\n

S\u00eb pari, burimisht agnosticizmi nuk \u00ebsht\u00eb pozicion mbi ekzistenc\u00ebn e \u201czotit\u201d apo \u00e7far\u00ebdo teze tjet\u00ebr fantastike, por metod\u00eb p\u00ebr t\u00eb arritur p\u00ebrfundime n\u00eb arsyetim. Biologu dhe anatomisti Tomas Hakslej (1825-1895), n\u00eb esen\u00eb e tij \u201cAgnosticizmi\u201d, si krijues i termit, e p\u00ebrkufizon at\u00eb k\u00ebshtu:<\/p>\n

\u201cAgnosticizmi nuk \u00ebsht\u00eb besim, por metod\u00eb, thelbi i t\u00eb cil\u00ebs q\u00ebndron n\u00eb zbatimin e rrept\u00eb t\u00eb nj\u00eb parimi t\u00eb vet\u00ebm. Pozitivisht, parimi mund t\u00eb shprehet n\u00eb \u00e7\u00ebshtjet e arsyetimit si: ndiq arsyen t\u00ebnde deri atje ku ajo mund t\u00eb t\u00eb shpjer\u00eb, pa marr\u00eb asgj\u00eb tjet\u00ebr parasysh. Dhe negativisht, n\u00eb \u00e7\u00ebshtjet e arsyetimit si: mos pretendo se \u00e7\u00ebshtjet jan\u00eb t\u00eb sigurta n\u00ebse ato nuk jan\u00eb t\u00eb provuara apo t\u00eb provueshme.\u201d<\/p>\n

Krijuesi i termit e p\u00ebrcakton agnosticizmin si metod\u00eb njohjeje dhe jo si q\u00ebndrim filozofik. Shnd\u00ebrrimi i par\u00eb kuptimor q\u00eb ndodhi me kalimin e koh\u00ebs n\u00eb lidhje me subjektet teologjike ishte marrja e trajt\u00ebs:<\/p>\n

\u201cAgnosticizmi \u00ebsht\u00eb pozicioni q\u00eb pohon se \u201czoti\u201d, \u201cmbinatyra\u201d, etj. jan\u00eb t\u00eb panjohura dhe t\u00eb panjohshme p\u00ebr mendjen e njeriut.\u201d<\/p>\n

N\u00eb k\u00ebt\u00eb rast agnosticizmi ka thjesht kuptimet: mosnjohje, mosdije, por dhe pamund\u00ebsi njohjeje apo dijeje; Nuk \u00ebsht\u00eb m\u00eb metod\u00eb njohjeje, por q\u00ebndrim rreth \u00e7\u00ebshtjes s\u00eb t\u00eb pasurit dijeni rreth \u201czotit\u201d a \u201cmbinatyr\u00ebs\u201d. Duke qen\u00eb se me kalimin e koh\u00ebs termi nisi t\u00eb p\u00ebrdoret s\u00eb gjeri n\u00eb k\u00ebt\u00eb kuptim, at\u00ebher\u00eb agnosticizmi n\u00eb dit\u00ebt e sotme p\u00ebrcakton mosnjohjen dhe mosnjohshm\u00ebrin\u00eb e nj\u00eb subjekti t\u00eb caktuar, e duke adresuar \u00e7\u00ebshtjet metafizike, mosnjohjen dhe mosnjohshm\u00ebrin\u00eb e subjekteve teologjike si \u201czoti\u201d, apo \u201cmbinatyra\u201d, etj.<\/p>\n

Ajo q\u00eb bie menj\u00ebher\u00eb n\u00eb sy n\u00eb k\u00ebto p\u00ebrqasje t\u00eb termit \u00ebsht\u00eb se, qoft\u00eb si metod\u00eb, qoft\u00eb si q\u00ebndrim, agnosticizmi n\u00eb asnj\u00eb rast nuk i p\u00ebrgjigjet pyetjes \u201cA beson n\u00eb \u201czot\u201d?\u201d, e cila logjikisht merr vet\u00ebm dy p\u00ebrgjigje t\u00eb mundshme: 1) besoj (teiz\u00ebm); dhe n\u00eb \u00e7do rast tjet\u00ebr: 2) nuk besoj (ateiz\u00ebm).<\/p>\n

N\u00eb shtremb\u00ebrimin vulgar, q\u00eb \u00ebsht\u00eb dhe rasti i tret\u00eb dhe kryek\u00ebput i gabuari i agnosticizmit, termi \u00ebsht\u00eb kuptuar si ndonj\u00eb q\u00ebndrim i mes\u00ebm mes besimit dhe mosbesimit, sikur pyetjes n\u00eb fjal\u00eb agnosticizmi i jep p\u00ebrgjigjen \u201cNuk e di!\u201d dhe me an\u00eb t\u00eb k\u00ebsaj gjen mesin\u2026 P\u00ebrve\u00e7 t\u00eb qenit thjesht nj\u00eb keqkuptim ky\u00e7 i dometh\u00ebnies s\u00eb agnosticizmit, dhe vet\u00eb nj\u00eb pohim \u201cNuk e di!\u201d ndaj pyetjes \u201cA beson n\u00eb \u201czot\u201d?\u201d p\u00ebrkthehet detyrimisht si \u201cNuk besoj!\u201d, gj\u00eb q\u00eb n\u00eb fund t\u00eb fundit do t\u00eb thot\u00eb ateiz\u00ebm! \u00c7\u00ebshtja \u00ebsht\u00eb se n\u00eb fakt nuk ka \u201cmes\u201d n\u00eb p\u00ebrgjigjet e mundshme t\u00eb pyetjes \u201cA beson n\u00eb \u201czot\u201d?\u201d<\/p>\n

\u00cbsht\u00eb e pamundur t\u00eb thuhet se edhe beson, edhe nuk beson n\u00eb \u201czot\u201d. \u00cbsht\u00eb p\u00ebr m\u00eb tej falsitet logjik t\u00eb pohohet se \u201cbesohet pak\u201d apo \u201cbesohet shum\u00eb\u201d n\u00eb \u201czot\u201d, pasi situata nuk merr dot vler\u00eb sasiore. Dhe ndon\u00ebse n\u00eb gjuh\u00ebn e p\u00ebrditshme mund t\u00eb ket\u00eb njer\u00ebz q\u00eb shprehen n\u00eb form\u00eb t\u00eb till\u00eb, pohimi n\u00eb t\u00eb dy rastet e fundit p\u00ebrmban vet\u00ebm nj\u00eb kuptim: \u201cbesoj n\u00eb \u201czot\u201d\u201d.<\/p>\n

N\u00eb \u00e7do rast, pra, agnostikut t\u00eb mir\u00ebfillt\u00eb ashtu si dhe agnostikut vulgar iu mbetet ende t\u2019i p\u00ebrgjigjen pyetjes \u201cA beson n\u00eb \u201czot\u201d?\u201d, pasi mosdija, apo pamund\u00ebsia e dijes rreth \u201czotit\u201d apo \u201cmbinatyr\u00ebs\u201d nuk e adreson askund k\u00ebt\u00eb pyetje. Aq m\u00eb tep\u00ebr kur kuptohet se n\u00ebse dikush do t\u00ebdinte rreth \u201czotit\u201d apo \u201cmbinatyr\u00ebs\u201d at\u00ebher\u00eb ky person nuk do t\u00eb kishte m\u00eb nevoj\u00eb t\u00eb besonte e k\u00ebsisoj do t\u00eb p\u00ebrfshihej n\u00eb kuadrin e mosbesuesve, pra, t\u00eb ateist\u00ebve.<\/p>\n

Agnosticizmi, si adresues i njohjes apo njohshm\u00ebris\u00eb s\u00eb subjekteve teologjike a metafizike, shtrihet qart\u00eb dhe n\u00eb teiz\u00ebm dhe n\u00eb ateiz\u00ebm. Si ilustrim i k\u00ebsaj, n\u00eb \u00e7\u00ebshtjen e besimit n\u00eb \u201czot\u201d ka ateist\u00eb agnostik\u00eb dhe teist\u00eb agnostik\u00eb. Ajo q\u00eb \u00ebsht\u00eb e p\u00ebrbashk\u00ebt p\u00ebr t\u00eb dy k\u00ebto pal\u00eb \u00ebsht\u00eb se pohojn\u00eb se nuk din\u00eb asgj\u00eb rreth \u201czotit\u201d apo \u201cmbinatyr\u00ebs\u201d, dhe se \u201czoti\u201d apo \u201cmbinatyra\u201d, p\u00ebr m\u00eb tep\u00ebr jan\u00eb t\u00eb panjohshme nga njeriu. Prej k\u00ebtu nj\u00ebra pal\u00eb niset t\u00eb besoj\u00eb n\u00eb \u201czot\u201d dhe \u201cmbinatyr\u00eb\u201d, dhe kjo \u00ebsht\u00eb pala e teist\u00ebve agnostik\u00eb, dhe pala tjet\u00ebr nuk beson n\u00eb \u201czot\u201d apo \u201cmbinatyr\u00eb\u201d, dhe kjo \u00ebsht\u00eb pala e ateist\u00ebve agnostik\u00eb.<\/p>\n

S\u00ebrish t\u00eb diturit rreth \u201czotit\u201d apo \u201cmbinatyr\u00ebs\u201d nuk e cek aspak \u00e7\u00ebshtjen e besimit rreth \u201czotit\u201d apo \u201cmbinatyr\u00ebs\u201d e ato mbeten gjithnj\u00eb dy \u00e7\u00ebshtje krejt t\u00eb ndryshme.<\/p>\n

P\u00ebrgjith\u00ebsimi q\u00eb buron prej k\u00ebtu \u00ebsht\u00eb se n\u00eb fakt t\u00eb gjith\u00eb teist\u00ebt jan\u00eb agnostik\u00eb, duke qen\u00eb se nuk din\u00eb asgj\u00eb rreth \u201czotit\u201d apo \u201cmbinatyr\u00ebs\u201d dhe po ashtu jan\u00eb dhe nj\u00eb pjes\u00eb e konsiderueshme e ateist\u00ebve, t\u00eb cil\u00ebve nuk iu intereson fare feja, besimi, \u201czoti\u201d a cilado \u00e7\u00ebshtje fetare. Agnostike nuk \u00ebsht\u00eb vet\u00ebm ajo pjes\u00eb e ateizmit teorik (eksplicit, pozitiv) q\u00eb pohon se duke qen\u00eb pa kuptim, pa p\u00ebrkufizim, t\u00eb paperceptueshme dhe (n\u00eb analiz\u00eb librash t\u00eb shenjt\u00eb) me veti vet\u00ebkund\u00ebrshtuese, ato \u00e7ka n\u00ebnkuptojn\u00eb termat \u201czot\u201d dhe \u201cmbinatyr\u00eb\u201d nuk ekzistojn\u00eb n\u00eb realitet, pasi realiteti \u00ebsht\u00eb i njohsh\u00ebm, i perceptuesh\u00ebm dhe nuk lejon ekzistenc\u00ebn e subjekteve me veti absurde, vet\u00ebkund\u00ebrshtuese p\u00ebrjashtuese.<\/p>\n

\u201cVepruesi absolut n\u00eb gjith\u00ebsi \u00ebsht\u00eb Ai, Allahu, asgj\u00eb nuk t\u00eb ndodh ty pa lejen e Tij, nuk ka ndonj\u00eb fuqi m\u00eb t\u00eb madhe se sa d\u00ebshira e Zotit prandaj qet\u00ebsohu\u201c<\/p>\n

*Opinionet e autor\u00ebve nuk paraqesin domosdoshm\u00ebrisht edhe opinionin e Prizren Post.<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"

\u00a0 \u00a0 Epokat dhe kategorit\u00eb e filozof\u00ebve,shkenc\u00ebtar\u00ebve dhe regjimeve q\u00eb kan\u00eb injoruar \u201ct\u00eb gjith\u00ebfuqishmin\u201d Ja kush i thote Zotit \u201cJo\u201d Ateistet,besimtaret qe i \u201cfalen\u201d vet\u00ebm antibesimit Cilat jan\u00eb besimet m\u00eb t\u00eb p\u00ebrhapura n\u00eb bot\u00eb? Sipas t\u00eb dh\u00ebnave t\u00eb fundit, pjesa m\u00eb e madhe e popullsis\u00eb beson n\u00eb fen\u00eb e krishter\u00eb dhe at\u00eb myslimane. Por mes […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[8],"tags":[2018,119],"class_list":["post-38717","post","type-post","status-publish","format-standard","hentry","category-opinione","tag-eroll-velija","tag-opinione"],"_links":{"self":[{"href":"https:\/\/prizrenpost.com\/al\/wp-json\/wp\/v2\/posts\/38717","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/prizrenpost.com\/al\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/prizrenpost.com\/al\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/prizrenpost.com\/al\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/prizrenpost.com\/al\/wp-json\/wp\/v2\/comments?post=38717"}],"version-history":[{"count":0,"href":"https:\/\/prizrenpost.com\/al\/wp-json\/wp\/v2\/posts\/38717\/revisions"}],"wp:attachment":[{"href":"https:\/\/prizrenpost.com\/al\/wp-json\/wp\/v2\/media?parent=38717"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/prizrenpost.com\/al\/wp-json\/wp\/v2\/categories?post=38717"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/prizrenpost.com\/al\/wp-json\/wp\/v2\/tags?post=38717"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}