{"id":84578,"date":"2025-07-19T15:17:50","date_gmt":"2025-07-19T13:17:50","guid":{"rendered":"https:\/\/prizrenpost.com\/al\/rendesia-sociale-e-fese-sot-ne-perendim\/"},"modified":"2025-07-19T15:17:50","modified_gmt":"2025-07-19T13:17:50","slug":"rendesia-sociale-e-fese-sot-ne-perendim","status":"publish","type":"post","link":"https:\/\/prizrenpost.com\/al\/rendesia-sociale-e-fese-sot-ne-perendim\/","title":{"rendered":"R\u00ebnd\u00ebsia sociale e fes\u00eb sot n\u00eb Per\u00ebndim"},"content":{"rendered":"<div>\n            <!-- image --><\/p>\n<div class=\"td-post-featured-image\">\n<figure><a href=\"https:\/\/i0.wp.com\/www.mesazhi.com\/wp-content\/uploads\/2022\/01\/rejhani.png?fit=588%2C396&amp;ssl=1\" data-caption=\"Hoxh\u00eb Rejhan Neziri\"><img loading=\"lazy\" width=\"588\" height=\"396\" class=\"entry-thumb td-modal-image lazyload\" alt=\"\" title=\"rejhani Rehan Neziri Rehan Rehani\" src=\"https:\/\/prizrenpost.com\/al\/wp-content\/uploads\/2025\/07\/rejhani.png?resize=588,396&#038;ssl=1\" decoding=\"async\" srcset=\"https:\/\/i0.wp.com\/www.mesazhi.com\/wp-content\/uploads\/2022\/01\/rejhani.png?w=588&amp;ssl=1 588w, https:\/\/i0.wp.com\/www.mesazhi.com\/wp-content\/uploads\/2022\/01\/rejhani.png?resize=300%2C202&amp;ssl=1 300w\" data-sizes=\"auto\" data-eio-rwidth=\"588\" data-eio-rheight=\"396\"\/><noscript><img loading=\"lazy\" decoding=\"async\" width=\"588\" height=\"396\" class=\"entry-thumb td-modal-image\" src=\"https:\/\/prizrenpost.com\/al\/wp-content\/uploads\/2025\/07\/rejhani.png?resize=588,396&#038;ssl=1\" srcset=\"https:\/\/i0.wp.com\/www.mesazhi.com\/wp-content\/uploads\/2022\/01\/rejhani.png?w=588&amp;ssl=1 588w, https:\/\/i0.wp.com\/www.mesazhi.com\/wp-content\/uploads\/2022\/01\/rejhani.png?resize=300%2C202&amp;ssl=1 300w\" sizes=\"auto, (max-width: 588px) 100vw, 588px\" alt=\"\" title=\"rejhani Rehan Neziri Rehan Rehani\" data-eio=\"l\"\/><\/noscript><\/a><figcaption class=\"wp-caption-text\">Hoxh\u00eb Rejhan Neziri<\/figcaption><\/figure>\n<\/div>\n<p>            <!-- content --><\/p>\n<p>Diagnostik\u00ebt e koh\u00ebs nuk jan\u00eb unanim\u00eb sa i p\u00ebrket r\u00ebnd\u00ebsis\u00eb q\u00eb feja e ka ose jo n\u00eb nj\u00eb bot\u00eb gjithnj\u00eb n\u00eb globalizim e sip\u00ebr. Ajo p\u00ebr \u00e7ka ata jan\u00eb unanim\u00eb, \u00ebsht\u00eb fakti se fet\u00eb n\u00eb dekadat e kaluara u jan\u00eb n\u00ebnshtruar proceseve t\u00eb thella t\u00eb transformimit. Me ndikim t\u00eb duksh\u00ebm k\u00ebtu na paraqitet sidomos diferencimi funksional i sistemeve sociale si dhe procesi i individualizimit.[1]<\/p>\n<p>Q\u00eb nga periudha e Iluminizmit, e sidomos me Revolucionin Francez, n\u00eb Per\u00ebndim filloi haptas procesi real sociologjik kund\u00ebrfetar i shekullarizimit, q\u00eb synon margjinalizimin, individualizimin ose privatizimin e fes\u00eb, pra largimin e hyjnores nga sfera publike dhe k\u00ebshtu, si\u00e7 do t\u00eb shprehej nj\u00eb dijetar, n\u00eb bot\u00ebn per\u00ebndimore feja u reduktua vet\u00ebm n\u00eb nj\u00eb cing\u00ebrim\u00eb melodike diku n\u00eb prapavij\u00eb.[2]<\/p>\n<p>N\u00eb k\u00ebt\u00eb kontekst, pozicioni dhe r\u00ebnd\u00ebsia e fes\u00eb n\u00eb shoq\u00ebri trajtohet, me sa kam mundur t\u00eb kuptoj un\u00eb, nga teori t\u00eb ndryshme. K\u00ebshtu kemi teorin\u00eb e shekullarizmit, teorin\u00eb e post-shekullarizmit si dhe teorin\u00eb e modernes s\u00eb shum\u00ebfisht\u00eb (multiple modernity).<\/p>\n<p>Teoria e shekullarizmit<\/p>\n<p>Kjo teori niset nga nj\u00eb raport i kund\u00ebrt midis fes\u00eb dhe modernes dhe pretendon se sa m\u00eb shum\u00eb q\u00eb shoq\u00ebrit\u00eb t\u00eb modernizohen, aq m\u00eb shum\u00eb zmbrapset dhe dob\u00ebsohet r\u00ebnd\u00ebsia shoq\u00ebrore e fes\u00eb. Kjo shprehet n\u00eb maksim\u00ebn: \u201csa m\u00eb modern q\u00eb t\u00eb jesh, aq m\u00eb pak fetar, besimtar je\u201d, \u201csa m\u00eb moderne t\u00eb jet\u00eb nj\u00eb shoq\u00ebri, aq m\u00eb pak fetare \u00ebsht\u00eb ajo\u201d. Si faktor\u00eb t\u00eb modernizimit me k\u00ebt\u00eb rast llogariten proceset e industrializimit, t\u00eb urbanizimit, t\u00eb mobilitetit (l\u00ebvizshm\u00ebris\u00eb) gjeografik, t\u00eb rritjes s\u00eb mir\u00ebqenies, mir\u00ebpo edhe proceset e ndryshimit kulturor, t\u00eb pluralizimit kulturor, t\u00eb scientizimit (shkenc\u00ebrimit) t\u00eb pik\u00ebpamjeve mbi bot\u00ebn, t\u00eb rritjes s\u00eb nivelit t\u00eb arsimimit, t\u00eb eticizimit t\u00eb stilit t\u00eb jet\u00ebs ose t\u00eb legalizimit (futjen n\u00eb korniza juridike) t\u00eb marr\u00ebdh\u00ebnieve sociale (Wilson, Martin, Berger, Bruce). P\u00ebrderisa n\u00eb fillim me termin shekullarizim n\u00ebnkuptohej kalimi i pron\u00ebs kishtare n\u00eb at\u00eb bot\u00ebrore, ky term m\u00eb von\u00eb fiton nj\u00eb kuptim universal-historik, p\u00ebrmes t\u00eb cilit n\u00ebnkuptoheshin dimensione t\u00eb ndryshme, si: r\u00ebnia e akceptanc\u00ebs sociale t\u00eb fes\u00eb, diferencimi i fetares si nj\u00eb fush\u00eb sociale p\u00ebrskaj shum\u00eb t\u00eb tjerave, humbja e pesh\u00ebs funksionale t\u00eb fes\u00eb n\u00eb aspektin politik, moral dhe familjar, erozioni i transcendentales, ndarja juridike e shtetit nga kisha* etj.<\/p>\n<p>Nd\u00ebr t\u00eb par\u00ebt q\u00eb kan\u00eb folur p\u00ebr k\u00ebt\u00eb dimension, dhe n\u00eb ve\u00e7anti p\u00ebr individualizimin e fes\u00eb, ka qen\u00eb sociologu francez \u00c9mile Durkheim, i cili n\u00eb vitin 1898 ka shkruar: \u201cJo vet\u00ebm q\u00eb individualizmi nuk \u00ebsht\u00eb anarki, ai \u00ebsht\u00eb n\u00eb fakt i vetmi sistem besimor i s\u00eb ardhmes, i cili mund ta siguroj\u00eb t\u00ebr\u00ebsin\u00eb morale t\u00eb vendit\u2026 Kulti i individit (culte de l\u2019individu) \u00ebsht\u00eb feja e s\u00eb ardhmes, nd\u00ebrkaq besimi n\u00eb t\u00eb drejtat e njeriut do t\u00eb b\u00ebhet thelbi moral i shoq\u00ebris\u00eb\u2026\u201d[3]<\/p>\n<p>Si p\u00ebrfaq\u00ebsues t\u00eb k\u00ebsaj teorie mund ta p\u00ebrmendim edhe Max Weberin, edhe pse ai kurr\u00eb nuk e ka p\u00ebrmendur termin shekullarizim, por n\u00eb vend t\u00eb saj ka p\u00ebrdorur termat \u201cracionalizim\u201d dhe \u201c\u00e7magjepsje e bot\u00ebs\u201d (Entzauberung der Welt). Ai ka qen\u00eb i interesuar n\u00eb p\u00ebrpunimin e kuptimit kauzal t\u00eb protestantizmit asketik n\u00eb paraqitjen e racionalizmit modern oksidental dhe p\u00ebrfaq\u00ebson mendimin se midis fes\u00eb dhe veprimit racional n\u00eb bot\u00ebn moderne ekziston nj\u00eb ndarje a boshll\u00ebk i pakompensuesh\u00ebm.<\/p>\n<p>Sociologu spanjoll-amerikan Jos\u00e9 Casanova shekullarizmit i njeh tri dimensione t\u00eb p\u00ebrgjithshme, secili dimension ka tiparet dhe ve\u00e7orit\u00eb e tij. Dimensioni i par\u00eb i shekullarizmit \u00ebsht\u00eb diferencimi q\u00eb karakterizohet me emancipimin dhe \u00e7lirimin e sfer\u00ebs shekullare nga normat dhe institucionet fetare. Dimensioni i dyt\u00eb \u00ebsht\u00eb ngecja dhe r\u00ebnia e fes\u00eb, q\u00eb karakterizohet me r\u00ebnien e bindjeve fetare dhe t\u00eb praktik\u00ebs fetare n\u00eb bot\u00ebn moderne. Dimensioni i tret\u00eb \u00ebsht\u00eb privatizimi, q\u00eb karakterizohet me zhvendosjen e fes\u00eb nga sfera publike n\u00eb at\u00eb private.[4] K\u00ebto tri dimensione t\u00eb shekullarizmit, sipas Casanov\u00ebs, n\u00eb fakt jan\u00eb tri procese t\u00eb ndryshme t\u00eb tij dhe assesi nuk duhet t\u00eb shihen si nj\u00eb proces i vet\u00ebm. Problemin kryesor te teoria e shekullarizmit Casanova e sheh te prirja e gabueshme q\u00eb diferencimin funksional t\u00eb shoq\u00ebris\u00eb, r\u00ebnien e besimit individual dhe privatizimin e fes\u00eb i sheh si nj\u00eb proces t\u00eb vet\u00ebm dhe t\u00eb pashk\u00ebputsh\u00ebm, nd\u00ebrkoh\u00eb q\u00eb k\u00ebto jan\u00eb tre procese t\u00eb ndryshme. Edhe pse n\u00eb vitet e \u201990-ta Casanova e njihte deri diku procesin e diferencimit fuksional t\u00eb shoq\u00ebris\u00eb si di\u00e7ka konstruktive t\u00eb shekullarizmit, ai sot heq dor\u00eb edhe nga kjo, duke pretenduar se p\u00ebr zhvillimet n\u00eb raportin midis fes\u00eb dhe politik\u00ebs p\u00ebr shembull teoria e shekullarizmit \u00ebsht\u00eb shum\u00eb pak instruktive kur \u00ebsht\u00eb n\u00eb pyetje diferencimi funksional shoq\u00ebror. Sipas tij, shum\u00eb m\u00eb e frytshme do t\u00eb ishte sikur t\u00eb flisnim p\u00ebr nj\u00eb shum\u00ebsi t\u00eb modeleve t\u00eb tolerimit reciprok t\u00eb fes\u00eb dhe t\u00eb politik\u00ebs. \u00cbsht\u00eb m\u00eb se e qart\u00eb se me proceset e modernizimit nuk lidhet domosdo edhe r\u00ebnia apo zmbrapsja e besimit individual. P\u00ebrve\u00e7 se n\u00eb Evrop\u00ebn Per\u00ebndimore, kjo nuk mund t\u00eb provohet me d\u00ebshmi empirike edhe p\u00ebr vendet tjera t\u00eb bot\u00ebs. Duke u mb\u00ebshtetur n\u00eb shembujt e fenomeneve t\u00eb ndryshme si Revolucioni Islamik n\u00eb Iran, teologjia e \u00e7lirimit (Teolog\u00eda de la liberaci\u00f3n) n\u00eb Amerik\u00ebn Latine, L\u00ebvizja Solidarnosc n\u00eb Poloni dhe t\u00eb drejtat fetare n\u00eb SHBA Casanova arrin t\u00eb provoj\u00eb bindsh\u00ebm se nuk mund t\u00eb flitet p\u00ebr ndonj\u00eb lidhshm\u00ebri t\u00eb pashmangshme midis modernizimit dhe privatizimit t\u00eb fes\u00eb.[5]<\/p>\n<p>Kur \u00ebsht\u00eb n\u00eb pyetje individualizimi apo privatizimi i fes\u00eb duhe t\u00eb kihet parasysh se kjo tez\u00eb niset nga parimi i dallimit dhe i diferencimit t\u00eb fes\u00eb nga kisha dhe pretendon se r\u00ebnia e r\u00ebnd\u00ebsis\u00eb s\u00eb kish\u00ebs si\u00e7 mund t\u00eb v\u00ebrehet n\u00eb shoq\u00ebrit\u00eb moderne, nuk n\u00ebnkupton drejtp\u00ebrdrejt\u00eb edhe humbjen e r\u00ebnd\u00ebsis\u00eb s\u00eb fes\u00eb si e till\u00eb, porse kjo \u00ebsht\u00eb shprehje e ndryshimit t\u00eb form\u00ebs s\u00eb fes\u00eb apo m\u00eb sakt\u00eb e fetaris\u00eb. Si pasoj\u00eb e k\u00ebsaj, individi i shk\u00ebput orientimet dhe m\u00ebnyrat e sjelljes fetare gjithnj\u00eb e m\u00eb shum\u00eb nga diktatet institucionale t\u00eb kish\u00ebs dhe gjithnj\u00eb e m\u00eb tep\u00ebr vendos vet\u00eb p\u00ebr fen\u00eb e vet. Kjo tez\u00eb p\u00ebr her\u00eb t\u00eb par\u00eb paraqitet n\u00eb vitet \u201960-ta nga ana e sociologut Thomas Luckmann. N\u00eb nd\u00ebrkoh\u00eb kjo tez\u00eb e tij \u00ebsht\u00eb shnd\u00ebrruar n\u00eb nj\u00eb paradigm\u00eb t\u00eb vet\u00ebkuptueshme, t\u00eb natyrshme nd\u00ebr shum\u00eb sociolog\u00eb t\u00eb fes\u00eb n\u00eb Per\u00ebndim.[6]<\/p>\n<p>N\u00eb k\u00ebt\u00eb kuptim edhe sociologu Hans Joas flet p\u00ebr \u201csakralitetin e personit\u201d, i cili term do t\u00eb funksionoj\u00eb si nj\u00eb thelb civil-fetar i ides\u00eb s\u00eb t\u00eb drejtave t\u00eb njeriut.[7]<\/p>\n<p>Teoria e post-shekullarizmit<\/p>\n<p>P\u00ebrkund\u00ebr teoris\u00eb s\u00eb shekullarizmit t\u00eb fort\u00eb, q\u00eb pretendonte zhdukjen e fes\u00eb dhe t\u00eb fetares, zbrazjen e faltoreve, l\u00ebnien pasdore t\u00eb fes\u00eb nga ana e vet\u00eb besimtar\u00ebve, zmbrapsjen dhe zhvendosjen e saj nga sfera publike n\u00eb at\u00eb private, ndarjen strikte t\u00eb shtetit nga feja apo nga autoriteti kishtar etj., kemi teorin\u00eb tjet\u00ebr q\u00eb pretendon \u201crikthimin e fes\u00eb\u201d apo \u201crikthimin e zotave\u201d. N\u00eb 20-30 vitet e fundit gjithnj\u00eb e m\u00eb shum\u00eb shtohen shenjat se maksima \u201csa m\u00eb modern, aq m\u00eb pak fetar\u201d, nuk fle edhe gjithaq. P\u00ebr k\u00ebt\u00eb flet jo vet\u00ebm nj\u00eb shikim i sip\u00ebrfaqsh\u00ebm n\u00eb SHBA dhe n\u00eb vende t\u00eb tjera t\u00eb bot\u00ebs, por edhe n\u00eb vendet evropiane. Sipas hulumtimeve t\u00eb t\u00eb pavarurit \u201cReligionsmonitor\u201d t\u00eb Fondacionit Bertelsmann[8], afro 70 % e banor\u00ebve t\u00eb Gjermanis\u00eb jan\u00eb fetar\u00eb, 20% madje \u201cshum\u00eb fetar\u00eb\u201d. Afro nj\u00eb t\u00eb tret\u00ebn e k\u00ebtyre fetar\u00ebve e p\u00ebrb\u00ebjn\u00eb ata q\u00eb n\u00eb fakt zyrtarisht jan\u00eb deklaruar si t\u00eb pakonfesion, q\u00eb nuk i takojn\u00eb ndonj\u00eb kishe a bashk\u00ebsie fetare zyrtare. Kjo na b\u00ebn me dije edhe nj\u00eb her\u00eb se t\u00eb jetosh jasht\u00eb kornizave t\u00eb nj\u00eb kishe a komuniteti fetar, nuk n\u00ebnkupton domosdo edhe t\u00eb qen\u00ebt jofetar, apo edhe ateist. Shum\u00ebkush q\u00eb nuk pajtohet me m\u00ebnyr\u00ebn e verprimit dhe t\u00eb agjitimit t\u00eb nj\u00eb kishe t\u00eb ve\u00e7ant\u00eb, ata ose kalojn\u00eb nga kishat e m\u00ebdha n\u00eb ato m\u00eb t\u00eb vogla dhe posa\u00e7\u00ebrisht n\u00eb t\u00eb ashtuquajturat \u201ckisha t\u00eb lira\u201d, ose deklarohen se nuk i takojn\u00eb ndonj\u00eb konfesioni t\u00eb caktuar. Si tjet\u00ebr indikator p\u00ebr k\u00ebt\u00eb rikthim t\u00eb fes\u00eb n\u00eb jet\u00ebn shoq\u00ebrore shihet edhe rritja e pjes\u00ebmarrjes n\u00eb ceremonit\u00eb dhe ritualet fetare n\u00eb raste t\u00eb posa\u00e7me, si n\u00eb dit\u00ebt festive, ose edhe pas rasteve tragjike t\u00eb sulmeve me bomba, ose t\u00eb katasrofave natyrore etj. N\u00eb nd\u00ebrkoh\u00eb shtohen edhe shenjat q\u00eb flasin p\u00ebr rritjen e r\u00ebnd\u00ebsis\u00eb shoq\u00ebrore t\u00eb fes\u00eb s\u00eb paku n\u00eb disa aspekte. N\u00eb dekadat e fundit njer\u00ebzit e mendjes po e kuptojn\u00eb gjithnj\u00eb e m\u00eb shum\u00eb se vet\u00ebm p\u00ebrparimi shkencor dhe teknologjik nuk e sjell me vete automatikisht edhe lumturin\u00eb shpirt\u00ebrore. Shtohet gjithnj\u00eb e m\u00eb shum\u00eb nevoja p\u00ebr fen\u00eb, si pasoj\u00eb e paqart\u00ebsis\u00eb, e pasiguris\u00eb dhe e frik\u00ebs q\u00eb mbizot\u00ebron n\u00eb nivel global si pasoj\u00eb e krizave n\u00eb radh\u00eb t\u00eb par\u00eb ekonomike dhe financiare. Indikator tjet\u00ebr p\u00ebr k\u00ebt\u00eb rikthim t\u00eb fes\u00eb kemi edhe prezenc\u00ebn gjithnj\u00eb e m\u00eb t\u00eb madhe t\u00eb fes\u00eb n\u00eb mediat e shkruara, vizuale dhe t\u00eb mos flasim p\u00ebr at\u00eb n\u00eb bot\u00ebn virtuale. K\u00ebto debate mbi fen\u00eb n\u00eb media, s\u2019\u00ebsht\u00eb e th\u00ebn\u00eb t\u00eb jen\u00eb gjithnj\u00eb pozitive. Edhe debatet negative p\u00ebr fen\u00eb, n\u00eb m\u00ebnyr\u00eb indirekte e shtojn\u00eb interesimin p\u00ebr fen\u00eb. Nj\u00eb studim i titulluar Religion bei Meinungsmachern (Feja te opinion-b\u00ebr\u00ebsit)[9] flet se n\u00eb dhjet\u00eb vitet e fundit gjithnj\u00eb e m\u00eb shum\u00eb redaktor\u00eb t\u00eb gazetave ditore, t\u00eb radiove dhe televizioneve mbiregjionale marrin pozicion gjithnj\u00eb e m\u00eb paq\u00ebsor n\u00eb raport me fen\u00eb. N\u00eb krahasim me pozicionin q\u00eb k\u00ebta redaktor\u00eb kishin deri n\u00eb vitet e 90\u2019ta, ky \u00ebsht\u00eb nj\u00eb ndryshim i madh.<\/p>\n<p>N\u00eb k\u00ebt\u00eb kontekst, sociolog\u00ebt e koh\u00ebve t\u00eb fundit konstatojn\u00eb se feja nuk shkon duke u zhdukur dhe zhb\u00ebr\u00eb, por duke u rritur dhe forcuar. Kjo rritje \u00ebsht\u00eb e v\u00ebshtir\u00eb t\u00eb shihet dhe monitorohet leht\u00eb, pasi feja, n\u00eb fakt fetaria dhe m\u00ebnyra e jet\u00ebs fetare ka ndryshuar form\u00eb dhe \u00ebsht\u00eb pluralizuar shum\u00eb. Ky pluralizim i fes\u00eb shihet n\u00eb fakt si pasoj\u00eb e individualizimit t\u00eb saj. Sot flitet p\u00ebr \u201ctregun e feve\u201d. Madje sociologu Thomas Luckmann flet p\u00ebr \u201cfen\u00eb e padukshme\u201d.[10] Sa m\u00eb shum\u00eb q\u00eb individi vendos p\u00ebr fen\u00eb e vet dhe p\u00ebr m\u00ebnyr\u00ebn se si ai e jeton fen\u00eb, po aq shtohen edhe m\u00ebnyrat e jetes\u00ebs dhe t\u00eb bindjeve fetare. Ky praktikim i fes\u00eb ndryshimin dhe transformimin e vet e p\u00ebson nd\u00ebr t\u00eb tjera edhe p\u00ebrmes sinkretizimit t\u00eb elementeve shpirt\u00ebrore nga fet\u00eb por edhe nga filozofit\u00eb e ndryshme bot\u00ebrore t\u00eb kuptuara si fe apo fetari individuale e personit. Pra, k\u00ebtu n\u00eb vend t\u00eb \u201csa m\u00eb modern, aq m\u00eb pak fetar\u201d, vlen teza \u201csa m\u00eb modern, aq m\u00eb t\u00eb shum\u00ebfishta (ndaj edhe m\u00eb konfuze) jan\u00eb format e fes\u00eb\u201d. N\u00eb koh\u00ebn e modernes s\u00eb vonshme apo t\u00eb post-shekullarizmit, nuk flitet m\u00eb p\u00ebr zhdukjen e fes\u00eb, por p\u00ebr shum\u00ebsin\u00eb e formave n\u00eb t\u00eb cilat ajo paraqitet, shfaqet dhe jetohet. K\u00ebto forma, si\u00e7 tham\u00eb, ndonj\u00ebher\u00eb e v\u00ebshtir\u00ebsojn\u00eb perceptimin e tyre dhe e v\u00ebn\u00eb n\u00eb pik\u00ebpyetje vet\u00eb termin \u201cfe\u201d, vihen n\u00eb pyetje kufijt\u00eb e fes\u00eb, ku fillon dhe ku mbaron ajo. Shum\u00eb t\u00eb krishter\u00eb p\u00ebr shembull nuk shohin ndonj\u00eb kund\u00ebrshti me besimin e tyre n\u00eb praktikimin e Yoga-s apo t\u00eb Reiki-s\u00eb. Shum\u00eb kisha ofrojn\u00eb meditacione zen ose zazen. Shum\u00eb pak t\u00eb krishter\u00eb e din\u00eb se m\u00ebsimi apo doktrina e reinkarnacionit n\u00eb fakt nuk ka baz\u00eb dhe mb\u00ebshtetje krishtere. Sidoqoft\u00eb, ky transformim i fes\u00eb apo i fetares, megjith\u00ebk\u00ebt\u00eb, \u00ebsht\u00eb i logjiksh\u00ebm dhe normal. Ky ndryshim dhe transformim nuk \u00ebsht\u00eb specifik vet\u00ebm p\u00ebr fen\u00eb, por p\u00ebr t\u00eb gjitha institucionet sociale. Feja si pjes\u00eb e shoq\u00ebris\u00eb dhe e kultur\u00ebs njer\u00ebzore do t\u00eb ndryshoj\u00eb form\u00ebn e saj konform ndryshimit t\u00eb mbar\u00eb shoq\u00ebris\u00eb, kultur\u00ebs dhe vet\u00eb njeriut. Format e reja t\u00eb fes\u00eb jan\u00eb po aq individuale dhe nj\u00ebkoh\u00ebsisht plurale, sa edhe vet\u00eb shoq\u00ebria q\u00eb i shkakton ato\u2026 P\u00ebrderisa n\u00eb Evrop\u00ebn e Mesjet\u00ebs ishte e ndaluar dhe e rrezikshme p\u00ebr jet\u00eb t\u00eb kishe t\u00eb drejt\u00ebn individuale p\u00ebr t\u00eb zgjedhur besimin a fen\u00eb \u2013 t\u00eb kujtojm\u00eb se fjala greke hairesis n\u00ebnkupton zgjedhjen, me k\u00ebt\u00eb rast lirin\u00eb e zgjedhjes s\u00eb besimit -, tanim\u00eb n\u00eb k\u00ebt\u00eb koh\u00eb mund t\u00eb flitet p\u00ebr \u201cdetyrimin apo imperativin p\u00ebr herezi\u201d, si\u00e7 do t\u00eb shprehej Peter L. Berger, detyrimin p\u00ebr t\u00eb zgjedhur nga shum\u00eb alternativa q\u00eb ekzistojn\u00eb n\u00eb k\u00ebt\u00eb plan[11]. N\u00eb k\u00ebt\u00eb koh\u00eb individi vendos vet\u00eb se cil\u00ebn fe e zgjedh, \u00e7far\u00eb forme t\u00eb fes\u00eb do t\u00eb jetoj\u00eb, \u00e7far\u00eb raporti do t\u00eb krijoj\u00eb me kish\u00ebn a komunitetin fetar, n\u00eb vend q\u00eb k\u00ebt\u00eb ta b\u00ebj\u00eb kisha p\u00ebr individin, si\u00e7 kishte ndodhur n\u00eb Mesjet\u00eb.[12]<\/p>\n<p>Duke u mb\u00ebshtetur n\u00eb vrojtimet sa u tha m\u00eb lart, se edhe n\u00eb kushtet m\u00eb t\u00eb larta t\u00eb individualizimit, feja jo q\u00eb \u00ebsht\u00eb b\u00ebr\u00eb di\u00e7ka thjesht \u201cprivate\u201d, por ashtu si edhe m\u00eb her\u00ebt ajo luan nj\u00eb rol t\u00eb r\u00ebnd\u00ebsish\u00ebm shoq\u00ebror, at\u00ebher\u00eb parashtrohet pyetja se si mund t\u00eb koncipohet feja n\u00eb kushtet moderne.<\/p>\n<p>Sociologu gjerman Niklas Luhmann nuk d\u00ebshiron t\u00eb heq\u00eb dor\u00eb nga p\u00ebrdorimi i termit fe n\u00eb nj\u00ebj\u00ebs, sepse ai \u00ebsht\u00eb i bindur se feja \u2013 ashtu si ekonomia, e drejta, shkenca dhe politika \u2013 me gjith\u00eb ndryshimet funksionale-strukturore q\u00eb ka p\u00ebsuar, ajo luan nj\u00eb funksion qendror p\u00ebr shoq\u00ebrin\u00eb. E pra, cili \u00ebsht\u00eb funksioni shoq\u00ebror i sistemit t\u00eb fes\u00eb? Sipas Luhmannit: \u201cNga e kuptojm\u00eb ne se te disa dukuri sociale kemi t\u00eb b\u00ebjm\u00eb me fen\u00eb?\u201d. Ai p\u00ebrgjigjet: \u201cVe\u00e7antia e komunikimit fetar q\u00ebndron n\u00eb dyfishimin e realitetit t\u00eb saj: nj\u00eb komunikim \u00ebsht\u00eb fetar at\u00ebher\u00eb kur ai imanenten e trajton nga aspekti i transcendentes\u2026 Vet\u00ebm pasi t\u00eb jet\u00eb shikuar nga aspekti transcendental merr kuptim fetar ajo q\u00eb ndodh n\u00eb bot\u00eb.\u201d[13]<\/p>\n<p>Duke qen\u00eb se sot n\u00eb bot\u00ebn moderne njer\u00ebzit p\u00ebrjetojn\u00eb p\u00ebrjashtime masive nga sistemi ekonomik, arsimor dhe juridik \u2013 ai q\u00eb nuk ka kart\u00eb identiteti, nuk gjen dot pun\u00eb, ai q\u00eb detyrohet t\u00eb jetoj\u00eb n\u00eb rrug\u00eb, nuk mund t\u2019i d\u00ebrgoj\u00eb f\u00ebmij\u00ebt n\u00eb shkoll\u00eb \u2013 sistemi i fes\u00eb \u00ebsht\u00eb d\u00ebshmuar tanim\u00eb se \u00ebsht\u00eb mahnitsh\u00ebm imun ndaj k\u00ebtyre p\u00ebrjashtimeve apo segregimeve. Pik\u00ebrisht k\u00ebtu vjen n\u00eb shprehje edhe mund\u00ebsia e organizatave, e bashk\u00ebsive fetare dhe e kishave, q\u00eb t\u00eb zhvillojn\u00eb aft\u00ebsin\u00eb e tyre p\u00ebr ta minimizuar problemin sistemik t\u00eb p\u00ebrjashtimit, ve\u00e7imit dhe izolimit.[14] \u201cNj\u00eb p\u00ebrjashtim nga feja, nuk n\u00ebnkupton automatikisht edhe p\u00ebrjashtimin nga mbar\u00eb shoq\u00ebria, ashtu si\u00e7 b\u00ebnte vaki n\u00eb Mesjet\u00eb. P\u00ebrkundrazi, p\u00ebrjashtimet n\u00eb fjal\u00eb nga sistemet tjera funksionale \u2013 s\u2019ka para, s\u2019ka arsimim, s\u2019ka kart\u00eb identiteti, s\u2019ka shanse t\u00eb barabarta p\u00ebr t\u2019u marr\u00eb seriozisht n\u00eb konsiderat\u00eb nga ana e policis\u00eb ose t\u00eb ket\u00eb t\u00eb drejt\u00ebn e d\u00ebgjimit n\u00eb gjykat\u00eb \u2013 nga ana e fes\u00eb mund t\u00eb injorohen n\u00eb m\u00ebnyr\u00eb shum\u00eb sovrane\u2026 Me k\u00ebt\u00eb provohet se diferencimi i sistemeve funksionale t\u00eb shoq\u00ebris\u00eb, q\u00eb p\u00ebr nj\u00eb koh\u00eb t\u00eb gjat\u00eb nga ana e teolog\u00ebve per\u00ebndimor\u00eb \u00ebsht\u00eb konsideruar si nj\u00eb humbje e ndikimit fetar n\u00eb kuptimin e tez\u00ebs s\u00eb shekullarizimit, shihet n\u00eb fakt si avantazh dhe an\u00eb e fort\u00eb e fes\u00eb.\u201d[15]<\/p>\n<p>N\u00eb realitet, nevoja n\u00eb rritje p\u00ebr besimin sistemik me kode fetare duket se n\u00eb nd\u00ebrkoh\u00eb po plot\u00ebsohet nga nj\u00eb s\u00ebr\u00eb subsistemesh shoq\u00ebrore. N\u00eb koh\u00eb t\u00eb fundit ne v\u00ebrejm\u00eb p\u00ebr shembull:<\/p>\n<p>\u2013 rituale civile-fetare t\u00eb organizuara nga shteti (p\u00ebr shembull me rastin e varrimit t\u00eb ushtar\u00ebve t\u00eb r\u00ebn\u00eb n\u00eb luft\u00eb),<\/p>\n<p>\u2013 festimi publik i dashuris\u00eb n\u00ebp\u00ebr ura, sikur t\u00eb kemi t\u00eb b\u00ebjm\u00eb me ritual fetar, me t\u00eb cilin rast t\u00eb rinjt\u00eb i lidhin dryn\u00ebt e dashuris\u00eb dhe \u00e7el\u00ebsin e hedhin n\u00eb lum\u00eb, p\u00ebr t\u00eb d\u00ebshmuar dashurin\u00eb \u201ce shenjt\u00eb\u201d dhe t\u00eb pafund t\u00eb \u00e7iftit,<\/p>\n<p>\u2013 futja e p\u00ebrkujdesit shpirt\u00ebror n\u00ebp\u00ebr spitale e sht\u00ebpi sh\u00ebndeti,<\/p>\n<p>\u2013 rikthimi i ritualeve fetare t\u00eb p\u00ebrditshme n\u00eb jet\u00ebn familjare,<\/p>\n<p>\u2013 feja si tem\u00eb trajtimi n\u00eb let\u00ebrsi, film, art etj.<\/p>\n<p>\u2013 inkuadrimi i m\u00ebsimit fetar n\u00eb shkollat publike, mir\u00ebpo edhe<\/p>\n<p>\u2013 p\u00ebrpjekjet e nd\u00ebrmarrjeve dhe korporatave t\u00eb m\u00ebdha p\u00ebr t\u00eb p\u00ebrpiluar mission statements (deklatat\u00eb apo filozofi t\u00eb korporat\u00ebs), t\u00eb nd\u00ebrtojn\u00eb nj\u00eb corporate identity (identitet t\u00eb korporat\u00ebs) dhe t\u00eb praktikojn\u00eb compliance (besueshm\u00ebri dhe p\u00ebrkushtim ndaj rregullave).<\/p>\n<p>\u00cbsht\u00eb di\u00e7ka tjet\u00ebr n\u00ebse kishat dhe bashk\u00ebsit\u00eb fetare mund t\u00eb p\u00ebrfitojn\u00eb nga kjo nevoj\u00eb n\u00eb rritje p\u00ebr fen\u00eb. K\u00ebto tanim\u00eb jan\u00eb b\u00ebr\u00eb ofrues t\u00eb fes\u00eb, t\u00eb shpirt\u00ebrores nd\u00ebr shum\u00eb t\u00eb tjer\u00eb. Shum\u00ebkush, istitucione e organizata, p\u00ebrpiqen t\u00eb krijojn\u00eb unitetin e diferenc\u00ebs midis transcendentes dhe imanentes. Kishat dhe bashk\u00ebsit\u00eb e tjera fetare duhet t\u00eb ken\u00eb kujdes t\u00eb mos sillen si monopolist\u00ebt, t\u00eb cil\u00ebt shum\u00eb von\u00eb e kuptojn\u00eb se tregu tanim\u00eb ka koh\u00eb q\u00eb \u00ebsht\u00eb pluralizuar.[16]<\/p>\n<p>N\u00eb k\u00ebt\u00eb kontekst, roli shoq\u00ebror i fes\u00eb n\u00eb k\u00ebt\u00eb periudh\u00eb \u2013 n\u00ebse guxojm\u00eb ta quajm\u00eb periudh\u00eb \u2013 kthehet mbrapsht\u00eb nga ajo q\u00eb tha J. Casanova p\u00ebr periudh\u00ebn e shekullarizmit, pra epoka post-shekullare, p\u00ebrs\u00ebri sipas Casanovas, ka tri dimensionet e saj: \u00e7diferencimin, revitalizimin dhe deprivatizimin e fes\u00eb.<\/p>\n<p>Perceptimi post-shekullar i fes\u00eb ka karakteristikat e tij t\u00eb ve\u00e7anta me t\u00eb cilat dallohet. K\u00ebshtu, Hansj\u00f6rg Schmid, drejtor i Qendr\u00ebs Zvicerane p\u00ebr Islam dhe Shoq\u00ebri (SZIG) n\u00eb Freiburg t\u00eb Zvicr\u00ebs, me rastin e inaugurimit t\u00eb tij si profesor i rregullt aty, n\u00eb ligj\u00ebrat\u00ebn e tij\u201ePosts\u00e4kulare Schweiz? Gesellschaftliche und interreligi\u00f6se Perspektiven\u201c (Zvicra post-shekullare? Perspektivat shoq\u00ebrore dhe nd\u00ebrfetare), t\u00eb p\u00ebrmendur m\u00eb lart, p\u00ebrmend gjasht\u00eb tiparet dhe ve\u00e7orit\u00eb kryesore t\u00eb post-shekullarizmit t\u00eb lidhura ngusht\u00eb n\u00eb m\u00ebnyr\u00eb kualitative me nj\u00ebra-tjetr\u00ebn:<\/p>\n<p>1. Opcionaliteti: Ky term p\u00ebrshkruan, ashtu si\u00e7 u tha m\u00eb lart, pozit\u00ebn e fes\u00eb dhe t\u00eb besimit \u201csi nj\u00eb nd\u00ebr shum\u00eb opcionet, mund\u00ebsit\u00eb e ndryshme q\u00eb ekzistojn\u00eb n\u00eb shoq\u00ebri\u201d.<\/p>\n<p>2. Interesimi i ri publik p\u00ebr fen\u00eb: Debatet publike me fokus t\u00eb ve\u00e7ant\u00eb mbi fen\u00eb, raportet mediatike, literatura e p\u00ebrhapur fetare dhe ritualet fetare pas katastrofave jan\u00eb d\u00ebshmi p\u00ebr nj\u00eb perceptim t\u00eb ndryshuar. K\u00ebtu mund t\u00eb konstatojm\u00eb, bashk\u00eb me Casanov\u00ebn, nj\u00eb deprivatizim t\u00eb fes\u00eb.<\/p>\n<p>3. Vet\u00ebkritika e modernes: P\u00ebr shkak t\u00eb krizave dhe t\u00eb mekanizmave vet\u00eb-shkat\u00ebrrues t\u00eb modernes shfaqet nj\u00eb dyshim mbi historin\u00eb e suksesit per\u00ebndimor dhe rritet hapja ndaj \u201cmodernes s\u00eb shum\u00ebfisht\u00eb\u201d. Si pasoj\u00eb e shekullarizimit burimet kuptimore fetare jan\u00eb shtyr\u00eb n\u00eb prapasken\u00eb. N\u00eb kontrast me k\u00ebt\u00eb J\u00fcrgen Habermasi flet p\u00ebr \u201cvet\u00ebdijen p\u00ebr at\u00eb q\u00eb mungon\u201d.<\/p>\n<p>4. Konfliktet shum\u00ebdimensionale: Opcionaliteti ka shkaktuar nj\u00eb konfuzion dhe nj\u00eb asinkroni t\u00eb madhe. Kjo krijon konflikte brendap\u00ebrbrenda feve, midis feve t\u00eb ndryshme, midis shtetit dhe feve si dhe midis fes\u00eb dhe ateizmit. \u00c7\u00ebshtja e fes\u00eb islame n\u00eb hap\u00ebsir\u00ebn publike p\u00ebr momentin ka inicuar si kurr\u00eb m\u00eb par\u00eb debatet politike dhe shoq\u00ebrore. Shoq\u00ebria post-shekullare, sipas k\u00ebsaj, mund t\u00eb karakterizohet si nj\u00eb shoq\u00ebri konfliktesh.<\/p>\n<p>5. Politika mbi fen\u00eb: Si reakcion i k\u00ebsaj me sa u tha deri m\u00eb tani, kur \u00ebsht\u00eb n\u00eb pyetje politika mbi fen\u00eb (m\u00eb shpesh mbi Islamin), kemi t\u00eb b\u00ebjm\u00eb me nj\u00eb rikthim t\u00eb kontrolluar t\u00eb fes\u00eb n\u00eb hap\u00ebsir\u00ebn publike, n\u00eb vend q\u00eb k\u00ebt\u00eb t\u2019ia l\u00ebm\u00eb vet\u00eb asaj. N\u00eb Gjermani, Austri, Franc\u00eb dhe n\u00eb Zvic\u00ebr ka nj\u00eb \u201ctranzicion drejt nj\u00eb t\u00eb kuptuari m\u00eb aktiv politik kundrejt bashk\u00ebsive fetare\u201d (Liedhegener\/Pickel 2016), por q\u00eb her\u00eb pas here priret t\u00eb shkoj\u00eb drejt nj\u00eb kontrollimi\/mbik\u00ebqyrjeje t\u00eb fes\u00eb, n\u00eb k\u00ebt\u00eb rast t\u00eb Islamit, dhe me \u00e7ka drejtp\u00ebrdrejt e pengon nj\u00eb participim t\u00eb barabart\u00eb n\u00eb shoq\u00ebri.<\/p>\n<p>6. Shekullariteti si korniz\u00eb normative: Linjat konfuze t\u00eb konflikteve post-shekullare k\u00ebrkojn\u00eb shekullaritetin si korniz\u00eb. Ndarja e fes\u00eb dhe e s\u00eb drejt\u00ebs si dhe njohja e t\u00eb drejtave t\u00eb njeriut mund t\u00eb sh\u00ebrbejn\u00eb si rregulla t\u00eb diskursit shekullar dhe nj\u00ebkoh\u00ebsisht si mund\u00ebsim dhe kufi p\u00ebr diversitetin. Sipas k\u00ebsaj, post-shekullariteti vjen n\u00eb shprehje n\u00eb nj\u00eb shtet shekullar e jo n\u00eb nj\u00eb post-shekullar.<\/p>\n<p>Sipas k\u00ebsaj q\u00eb u tha m\u00eb lart, post-shekullarizmi sh\u00ebnon jo nj\u00eb epok\u00eb t\u00eb re, por nj\u00eb perceptim t\u00eb ndryshuar dhe domosdoshm\u00ebrin\u00eb p\u00ebr t\u00eb punuar edhe m\u00eb tej n\u00eb rafshin e fes\u00eb n\u00eb kontekstin social. Gjasht\u00eb ve\u00e7orit\u00eb e p\u00ebrmendura m\u00eb lart me k\u00ebt\u00eb rast mund t\u00eb kuptohen si kategori normative konstruktive q\u00eb m\u00ebtojn\u00eb ta rregullojn\u00eb raportin midis feve dhe shoq\u00ebris\u00eb larg \u00e7do izolimi apo segregimi reciprok.[17]<\/p>\n<p>Teoria e modernitetit t\u00eb shum\u00ebfisht\u00eb<\/p>\n<p>Trajtimi kritik dhe refleksiv i dy teorive apo tezave t\u00eb m\u00ebsip\u00ebrme lidhur me r\u00ebnd\u00ebsin\u00eb e fes\u00eb dhe t\u00eb fetares n\u00eb kontekstin social, ofron mund\u00ebsin\u00eb p\u00ebr k\u00ebrkimin e opcioneve t\u00eb tjera t\u00eb sqarimit t\u00eb k\u00ebsaj lidhjeje t\u00eb fes\u00eb me shoq\u00ebrin\u00eb. Duke i trajtuar k\u00ebto dy procese t\u00eb shekullarizmit dhe t\u00eb post-shekullarizmit, por n\u00eb ve\u00e7anti duke e rishqyrtuar procesin e mbar\u00eb modernizimit t\u00eb shum\u00ebp\u00ebrfolur, sociolog\u00ebt e sot\u00ebm konstatojn\u00eb mang\u00ebsit\u00eb dhe pamjaftueshm\u00ebrin\u00eb e k\u00ebtyre tezave p\u00ebr ta sqaruar realitetin ashtu si\u00e7 \u00ebsht\u00eb. P\u00ebrderisa shekullarizmi fliste p\u00ebr humbjen dhe zhdukjen e fes\u00eb dhe t\u00eb fetares n\u00eb planin social, post-shekullarizmi fliste p\u00ebr rikthimin e fes\u00eb.<\/p>\n<p>Kritikuesit e tez\u00ebs s\u00eb shekullarizmit sot po fitojn\u00eb terren t\u00eb gjer\u00eb n\u00eb nivele t\u00eb ndryshme p\u00ebr q\u00ebndrimet e tyre. Kritika e par\u00eb ka t\u00eb b\u00ebj\u00eb me supozimin se p\u00ebrmes shekullarizimit \u00ebsht\u00eb identifikuar n\u00eb m\u00ebnyr\u00eb shkencore nj\u00eb proces shoq\u00ebror, i cili rrjedh domosdo dhe me synim t\u00eb qart\u00eb dhe i cili pashmang\u00ebshm shpie te zhdukja e fes\u00eb. P\u00ebrve\u00e7 disa ateist\u00ebve militant\u00eb \u2013 sot kryesisht n\u00ebn nj\u00eb petk biologjistik dhe natyralist \u2013 teorin\u00eb e shekullarizmit si nj\u00eb teleologji, pra si nj\u00eb m\u00ebsim p\u00ebr synimin e historis\u00eb e t\u00eb shoq\u00ebris\u00eb, nuk e p\u00ebrfaq\u00ebson askush m\u00eb. Fusha e dyt\u00eb e kritik\u00ebs mbi shekullarizmin ka t\u00eb b\u00ebj\u00eb me dimensionin inherent evro-centrik t\u00eb tij. Kjo tez\u00eb ka lindur n\u00eb Evrop\u00ebn Per\u00ebndimore dhe shfaqet e nd\u00ebrlidhur thell\u00eb n\u00eb bot\u00ebkuptimin evro-per\u00ebndimor mbi shoq\u00ebrin\u00eb. N\u00eb krahasim me bot\u00ebn tjet\u00ebr, kjo tez\u00eb, nd\u00ebr t\u00eb tjera, e ushqeu besimin p\u00ebr nj\u00eb mision superior t\u00eb Evrop\u00ebs ndaj mbar\u00eb bot\u00ebs. N\u00eb SHBA teza e shekullarizimit nuk ka arritur t\u00eb shpaloset e t\u00eb zhvillohet kurr\u00eb plot\u00ebsisht, dhe sot, mund t\u00eb thuhet se shumica e sociolog\u00ebve amerikan\u00eb kan\u00eb t\u00eb drejt\u00eb kur thon\u00eb se teoria e shekullarizmit n\u00eb fakt \u00ebsht\u00eb nj\u00eb produkt evropian. Sot nuk d\u00ebshiron ta mohoj\u00eb askush seriozisht faktin se teza e shekullarizmit ka nj\u00eb dimension evro-centrik.[18]<\/p>\n<p>Nga ana tjet\u00ebr edhe teoria apo teza e \u201crikthimit t\u00eb fes\u00eb apo t\u00eb zotave\u201d na paraqet v\u00ebshtir\u00ebsi p\u00ebr ta kuptuar drejt\u00eb realitetin. Ai q\u00eb flet p\u00ebr rikthimin, n\u00eb fakt presupozon se m\u00eb her\u00ebt ka ndodhur largimi, ikja apo zhdukja. Teza e rikthimit t\u00eb fes\u00eb i ndan\u00eb t\u00eb nj\u00ebjtat probleme q\u00eb i p\u00ebrmend\u00ebm me rastin e kritik\u00ebs ndaj teoris\u00eb s\u00eb shekullarizimit. S\u2019do mend se teza e rikthimit t\u00eb fes\u00eb duket t\u00eb jet\u00eb e arsyeshme dhe racionale vet\u00ebm p\u00ebr intelektual\u00ebt evropian\u00eb t\u00eb cil\u00ebt deri von\u00eb fen\u00eb e shihnin n\u00eb nj\u00eb proces t\u00eb pandalsh\u00ebm t\u00eb zhdukjes s\u00eb saj. K\u00ebshtu sociologu Hans Joas argumenton kund\u00ebr J\u00fcrgen Habermasit, i cili n\u00eb fakt nuk flet p\u00ebr rikthimin e zotave, por ama p\u00ebr nj\u00eb \u201cshoq\u00ebri post-shekullare\u201d. T\u00eb flas\u00ebsh p\u00ebr nj\u00eb \u201cshoq\u00ebri post-shekullare\u201d presupozon \u2013 sipas Hans Joas \u2013 procesin e shekullarizimit. Ai q\u00eb kurr\u00eb nuk ka qen\u00eb ithtar i tez\u00ebs s\u00eb shekullarizimit \u2013 ashtu si\u00e7 \u00ebsht\u00eb edhe vet\u00eb H. Joas \u2013, nuk mund t\u00eb flas\u00eb sot p\u00ebr rikthimin e r\u00ebnd\u00ebsis\u00eb s\u00eb fes\u00eb n\u00eb shoq\u00ebri.[19]<\/p>\n<p>Sipas k\u00ebsaj, ka arsye t\u00eb mjaftueshme p\u00ebr t\u00eb argumentuar pamjaftueshm\u00ebrin\u00eb e t\u00eb dyja tezave n\u00eb k\u00ebt\u00eb kontekst, si t\u00eb tez\u00ebs s\u00eb shekullarizimit ashtu edhe t\u00eb post-shekullarizmit. Prandaj, \u00ebsht\u00eb shum\u00eb e nevojshme q\u00eb t\u00eb k\u00ebrkohet nj\u00eb koncepti i ri i cili do ta p\u00ebrshkruante m\u00eb mir\u00eb e m\u00eb drejt\u00eb pozit\u00ebn e tanishme t\u00eb fes\u00eb n\u00eb shoq\u00ebri. Pik\u00ebrisht p\u00ebr k\u00ebt\u00eb jan\u00eb paraqitur edhe mendimet e para p\u00ebr t\u00eb ashtuquajturin \u201cmoderniteti i shum\u00ebfisht\u00eb\u201d.<\/p>\n<p>Vet\u00eb procesi i modernizimit ka p\u00ebrjetuar fazat p\u00ebr t\u00eb cilat ai \u00ebsht\u00eb kritikuar ashp\u00ebr. Fillimisht ka d\u00ebshtuar plani p\u00ebr modernizimin e shteteve t\u00eb hemisfer\u00ebs jugore sipas nj\u00eb plani t\u00eb modernizimit t\u00eb stilit amerikan. M\u00eb tej, nuk jan\u00eb tematizur vet\u00ebm komponentet ideologjike dhe imperiale t\u00eb teoris\u00eb amerikane t\u00eb modernizimit, por edhe vet\u00eb teoria e modernizimit ka p\u00ebsuar rikonceptim dhe rind\u00ebrtim. K\u00ebshtu, tanim\u00eb hiqet dor\u00eb nga ideja se modernizimi mund t\u00eb konceptohet si nj\u00eb proces i nj\u00ebvijsh\u00ebm, si nj\u00eb proces q\u00eb zhvillohet vetvetiu brenda nj\u00eb rruge t\u00eb caktuar dhe brenda ligjeve t\u00eb brendshme t\u00eb tij. N\u00eb t\u00eb nj\u00ebjt\u00ebn koh\u00eb u b\u00eb e qart\u00eb se n\u00eb shoq\u00ebrit\u00eb moderne po zhvillohen edhe m\u00eb tutje procese t\u00eb ndryshme t\u00eb modernizimit. Po ashtu, n\u00ebse deri koh\u00ebve t\u00eb fundit konsiderohej si e sigurt se elementet b\u00ebrtham\u00eb t\u00eb modernes \u2013 si\u00e7 jan\u00eb p\u00ebr shembull zhvillimi i nj\u00eb ekonomie liberale-kapitaliste dhe proceset e demokratizimit \u2013 e presupozonin reciprokisht nj\u00ebri-tjetrin n\u00eb m\u00ebnyr\u00eb t\u00eb domosdoshme, sot dijetar\u00ebt jan\u00eb m\u00eb t\u00eb kujdessh\u00ebm p\u00ebr supozimin e nj\u00eb lidhshm\u00ebrie t\u00eb domosdoshme midis tyre. Nj\u00eb ballafaqim apo konfrontim i ashp\u00ebr midis tradicionales dhe modernes \u2013 sipas nj\u00eb konceptimi t\u00eb ri \u2013 ka shum\u00eb pak kuptim. P\u00ebr m\u00eb tep\u00ebr, traditat kan\u00eb ndikim t\u00eb m\u00ebtejm\u00eb n\u00eb bot\u00ebn moderne dhe ato reflektohen dhe shfaqen n\u00eb format e veta t\u00eb modernitetit. N\u00eb vazhd\u00ebn e nj\u00eb hapjeje konsekuente t\u00eb fush\u00ebveprimit t\u00eb modernes \u00ebsht\u00eb p\u00ebr shembull edhe trajtimi i fenomenit t\u00eb fundamentalizmit si nj\u00eb alternativ\u00eb brenda modernes dhe jo si nj\u00eb alternativ\u00eb jasht\u00eb ose p\u00ebrkund\u00ebr modernes. Shmuel Eisenstadt-i e ka farkuar i pari formul\u00ebn e \u201cdiversitetit, shum\u00ebllojshm\u00ebris\u00eb s\u00eb modernes\u201d ose \u201cmodernes s\u00eb shum\u00ebfisht\u00eb\u201d, p\u00ebr ta shprehur hapjen e skicuar t\u00eb konceptit t\u00eb modernizimit. Ndryshe nga Francis Fukuyama, i cili t\u00eb ardhmen e sheh brenda homogjenizimit t\u00eb bot\u00ebs moderne n\u00eb drejtim t\u00eb liberalizmit dhe ekonomis\u00eb s\u00eb tregut, ose edhe ndryshe nga Samuel P. Huntigtoni, i cili p\u00ebrmes globalizimit pret nj\u00eb luft\u00eb midis kulturave t\u00eb ndryshme, teza e sociologut hebre Shmuel Noah Eisenstadt supozon se ajo q\u00eb ne sot e v\u00ebrejm\u00eb jan\u00eb disa lloje t\u00eb ndryshme ose t\u00eb shum\u00ebfishta t\u00eb modernes q\u00eb shpesh shfaqen edhe me konflikte t\u00eb shumta.[20] Modernja na paraqitet n\u00eb dimensione t\u00eb ndryshme, m\u00eb s\u00eb paku, n\u00eb tri dimensione t\u00eb m\u00ebdha: strukturor, institucional dhe kulturor. K\u00ebto tri dimensione t\u00eb modernes shikuar nga aspekti analitik jan\u00eb t\u00eb ndashme nga nj\u00ebra-tjetra. Bashk\u00ebveprimi i tyre zhvillohet sipas kontekstit specifik n\u00eb forma dhe m\u00ebnyra nga m\u00eb t\u00eb ndryshmet, var\u00ebsisht edhe nga konstelacioni i dh\u00ebn\u00eb historik\u2026 N\u00eb k\u00ebt\u00eb kontekst duhet shikuar, sipas Eisenstadt-it, edhe pozit\u00ebn e ve\u00e7ant\u00eb t\u00eb Evrop\u00ebs. N\u00eb vend q\u00eb modernen evropiane ta shikojm\u00eb si nj\u00eb model t\u00eb vetmin t\u00eb vlefsh\u00ebm, na nevojitet q\u00eb p\u00ebrvoj\u00ebn historike t\u00eb Evrop\u00ebs ta shohim n\u00eb fakt si t\u00eb par\u00ebn, por nj\u00ebkoh\u00ebsisht edhe si nj\u00eb most\u00ebr shum\u00eb specifike t\u00eb modernes, e cila nuk mund t\u00eb pretendoj\u00eb validitet, vlefshm\u00ebri t\u00eb gjithmbarshme p\u00ebr \u00e7do koh\u00eb dhe p\u00ebr \u00e7do vend.[21]<\/p>\n<p>Pik\u00ebrisht teza e modernitetit t\u00eb shum\u00ebfisht\u00eb na jep mund\u00ebsin\u00eb q\u00eb t\u00eb fitojm\u00eb nj\u00eb perspektiv\u00eb m\u00eb t\u00eb matur lidhur me zhvillimin e fes\u00eb dhe t\u00eb bashk\u00ebsive fetare dhe kishave, larg tezave t\u00eb shekullarizimit e t\u00eb post-shekullarizmit. Konsekuenca e par\u00eb dhe m\u00eb gjithp\u00ebrfshir\u00ebse n\u00eb k\u00ebt\u00eb drejtim \u00ebsht\u00eb q\u00eb fen\u00eb ta vendosim me ngulm brenda dhe jo jasht\u00eb modernes.[22] Tensionet e p\u00ebrs\u00ebritshme midis fes\u00eb dhe modernitetit jan\u00eb fenomene tipike moderne dhe assesi nuk jan\u00eb shenj\u00eb e asaj se feja disi nuk z\u00eb vend dhe nuk i p\u00ebrshtatet modernes. Konfliktet midis sferave t\u00eb vlerave \u2013 ashtu si\u00e7 shprehej dikur Max Weberi \u2013 p\u00ebrb\u00ebjn\u00eb nj\u00eb karakteristik\u00eb qendrore t\u00eb modernes. Shum\u00ebllojshm\u00ebria e modernes lejon dhe mund\u00ebson modele t\u00eb ndryshme n\u00eb raport me fen\u00eb, politik\u00ebn, ekonomin\u00eb dhe shkenc\u00ebn. P\u00ebr traditat fetare mbetet aktuale sfida p\u00ebr ta rigjetur vetveten brenda modernes dhe jo si nj\u00eb element an\u00ebsor, periferik i saj. Kjo vlen n\u00eb radh\u00eb t\u00eb par\u00eb p\u00ebr aktor\u00ebt fetar\u00eb t\u00eb cil\u00ebt nuk njohin asgj\u00eb tjet\u00ebr p\u00ebrpos tradit\u00ebs dhe tradicionales.[23]<\/p>\n<p>P\u00ebrmbyllje<\/p>\n<p>P\u00ebrderisa n\u00eb Evrop\u00ebn e Mesjet\u00ebs kisha, shoq\u00ebria, shkenca etj. ishin nj\u00eb, vepronin sikur t\u00eb ishin nj\u00eb struktur\u00eb e vetme, me iluminizmin si dhe me Revolucionin Francez krijohen kushtet p\u00ebr shekullarizmin, ndarjen dhe \u00e7lirimin e shoq\u00ebris\u00eb nga feja, m\u00eb sakt\u00eb nga autoriteti dhe diktati kishtar. Insistimi me ngulm p\u00ebr nj\u00eb emancipim t\u00eb k\u00ebtill\u00eb dhe zbatimi i k\u00ebtyre m\u00ebsimeve edhe n\u00eb praktik\u00eb, krijoi p\u00ebrshtypjen se feja u zhduk, m\u00eb s\u00eb paku u zmbraps, nga sfera publike. N\u00eb nd\u00ebrkoh\u00eb, q\u00eb nga vitet e \u201960-ta v\u00ebrehet nj\u00eb rritje e fetares n\u00eb shum\u00eb sfera, saq\u00eb me t\u00eb madhe flitet p\u00ebr nj\u00eb rikthim t\u00eb fes\u00eb. Ky proces perceptimi, p\u00ebr t\u00eb mos e quajtur epok\u00eb, sh\u00ebnohet me termin post-shekullariz\u00ebm (pas-shekullariz\u00ebm). P\u00ebr mb\u00ebshtetjen e t\u00eb dy teorive sh\u00ebrbejn\u00eb studime empirike t\u00eb b\u00ebra n\u00eb vende t\u00eb ndryshme kryesisht t\u00eb Evrop\u00ebs Per\u00ebndimore. P\u00ebr pasoj\u00eb, kritika q\u00eb u b\u00ebhet t\u00eb dyja k\u00ebtyre tezave \u00ebsht\u00eb se ato jan\u00eb evro-centrike, p\u00ebr baz\u00eb e marrin realitetin social t\u00eb Evrop\u00ebs Per\u00ebndimore, n\u00eb nd\u00ebrkoh\u00eb q\u00eb n\u00eb vise t\u00eb ndryshme t\u00eb bot\u00ebs si n\u00eb SHBA, Amerik\u00ebn Latine, n\u00eb Azi, e sidomos n\u00eb Japoni, kemi zhvillim tjet\u00ebr t\u00eb modernes, n\u00eb t\u00eb cil\u00ebn feja dhe fetarja nuk kan\u00eb humbur kurr\u00eb pesh\u00ebn dhe pozit\u00ebn e vet shoq\u00ebrore dhe si rrjedhoj\u00eb aty nuk mund t\u00eb flitet as edhe p\u00ebr rikthimin e fes\u00eb, pasi ajo atje nuk u zhduk kurr\u00eb.<\/p>\n<p>[1] Rolf Schieder &amp; Hendrik Meyer-Magister, \u201eNeue Rollen der Religion in modernen Gesellschaften\u201c, Bundeszentrale f\u00fcr politische Bildung (BPB), www.bpb.de (shikuar m\u00eb 05.07.2018).<\/p>\n<p>[2] Ali Pajaziti, Fjalor i sociologjis\u00eb, Logos A, Shkup 2009, z\u00ebri \u201cShekullarizmi\u201d, f. 653.<\/p>\n<p>*Me termin \u201ckish\u00eb\u201d k\u00ebtu nuk n\u00ebnkuptojm\u00eb objektin ku kryhen ritualet fetare krishtere, por institucionin, komunitetin apo bashk\u00ebsin\u00eb fetare krishtere me t\u00eb gjitha konfesionet, drejtimet brendap\u00ebrbrenda saj.<\/p>\n<p>[3] \u00c9mile Durkheim, L\u2019individualisme et les Intellectuels, in: Revue Bleue, 10 (1898), S. 10, sipas Rolf Schieder &amp; Hendrik Meyer-Magister, po aty.<\/p>\n<p>[4] Jos\u00e9 Casanova, Public Religions in the Modern World, Chicago-London 1994, sipasHansj\u00f6rg Schmid, \u201ePosts\u00e4kulare Schweiz? Gesellschaftliche und interreligi\u00f6se Perspektiven\u201c, Ligj\u00ebrat\u00eb inauguruese pran\u00eb SZIG, m\u00eb 5 mars 2018, n\u00ebFreiburg.<\/p>\n<p>[5] Karl Gabriel, \u201eJenseits von S\u00e4kularisierung und Wiederkehr der G\u00f6tter\u201c, Bundeszentrale f\u00fcr politische Bildung (BPB), www.bpb.de (shikuar m\u00eb 05.07.2018).<\/p>\n<p>[6] Detlef Pollak &amp; Gert Pickel, Deinstitutionalisierung des Religi\u00f6sen und religi\u00f6se Individualisierung in Ost- und Westdeutschland, K\u00f6lner Zeitschrift f\u00fcr Soziologie und Sozialpsychologie, v. 55, Nr. 3, 2003, f. 447-448.<\/p>\n<p>[7] Hans Joas, Die Sakralit\u00e4t der Person, Frankfurt\/M. 2011, sipas Rolf Schieder &amp; Hendrik Meyer-Magister, po aty.<\/p>\n<p>[8] Gert Pickel, Religionsmonitor \u2013 Religiosit\u00e4t im internationalen Vergleich, Bertelsmann Stiftung, G\u00fctersloh 2013, f. 16.<\/p>\n<p>[9] Christel G\u00e4rtner, Karl Gabriel dhe Hans-Richard Reuter, Religion bei Meinungsmachern \u2013 Eine Untersuchung bei Elitejournalisten in Deutschland, Springer 2012, Wiesbaden.<\/p>\n<p>[10] Thomas Luckmann, Die unsichtbare Religion, Frankfurt\/M. 2004.<\/p>\n<p>[11] Peter L. Berger, Der Zwang zur H\u00e4resie, Freiburg i.Br. 1992.<\/p>\n<p>[12] Uta Pohl-Patalong, Glaube im 21. Jahrhundert \u2013 attraktiv und zeitgem\u00e4ss?, ligj\u00ebrat\u00eb e saj mbajtur n\u00eb ESG Kiel, m\u00eb 21.01.2015, www.theol.uni-kiel.de (shikuar m\u00eb 09.07.2018).<\/p>\n<p>[13] Niklas Luhmann, Die Religion der Gesellschaft, Frankfurt a.M., 2000, f. 77.<\/p>\n<p>[14] Po aty, f. 303.<\/p>\n<p>[15] Po aty, f. 304-305.<\/p>\n<p>[16] Rolf Schieder &amp; Hendrik Meyer-Magister, po aty.<\/p>\n<p>[17] Hansj\u00f6rg Schmid, po aty.<\/p>\n<p>[18] Karl Gabriel, po aty.<\/p>\n<p>[19] Hans Joas, Braucht der Mensch Religion? \u00dcber Erfahrungen der Selbsttranszendenz, Herder Verlag, Freiburg in Breisgau 2004, f. 122-127.<\/p>\n<p>[20] Karl Gabriel, po aty.<\/p>\n<p>[21] Shmuel N. Eisenstadt, \u201eDie Vielfalt der Moderne: Ein Blick zur\u00fcck auf die ersten \u00dcberlegungen zu den \u201aMultiple Modernities\u2018\u201c, n\u00eb www.europa.clio-online.de (shikuar m\u00eb 13.07.2018).<\/p>\n<p>[22] Staf Hellemans, \u201eDie Transformation der Religion und der Grosskirchen in der zweiten Moderne aus der Sicht des religi\u00f6sen Modernisierungsparadigmas\u201c, n\u00eb Schweizerische Zeitschrift f\u00fcr Religions- und Kulturgeschichte, 99 (2005) 1, f. 11-35.<\/p>\n<p>[23] Karl Gabriel, po aty.<\/p>\n<p><strong>Hoxh\u00eb Rejhan Neziri<\/strong><\/p>\n<\/p><\/div>\n<p><\/p>\n","protected":false},"excerpt":{"rendered":"<p>Hoxh\u00eb Rejhan Neziri Diagnostik\u00ebt e koh\u00ebs nuk jan\u00eb unanim\u00eb sa i p\u00ebrket r\u00ebnd\u00ebsis\u00eb q\u00eb feja e ka ose jo n\u00eb nj\u00eb bot\u00eb gjithnj\u00eb n\u00eb globalizim e sip\u00ebr. Ajo p\u00ebr \u00e7ka ata jan\u00eb unanim\u00eb, \u00ebsht\u00eb fakti se fet\u00eb n\u00eb dekadat e kaluara u jan\u00eb n\u00ebnshtruar proceseve t\u00eb thella t\u00eb transformimit. Me ndikim t\u00eb duksh\u00ebm k\u00ebtu na [&hellip;]<\/p>\n","protected":false},"author":6,"featured_media":84579,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[4],"tags":[],"class_list":["post-84578","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-kulture"],"_links":{"self":[{"href":"https:\/\/prizrenpost.com\/al\/wp-json\/wp\/v2\/posts\/84578","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\/6"}],"replies":[{"embeddable":true,"href":"https:\/\/prizrenpost.com\/al\/wp-json\/wp\/v2\/comments?post=84578"}],"version-history":[{"count":0,"href":"https:\/\/prizrenpost.com\/al\/wp-json\/wp\/v2\/posts\/84578\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/prizrenpost.com\/al\/wp-json\/wp\/v2\/media\/84579"}],"wp:attachment":[{"href":"https:\/\/prizrenpost.com\/al\/wp-json\/wp\/v2\/media?parent=84578"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/prizrenpost.com\/al\/wp-json\/wp\/v2\/categories?post=84578"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/prizrenpost.com\/al\/wp-json\/wp\/v2\/tags?post=84578"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}