Filozofi Daniel Innerarity: \u201cPolitika vepron n\u00eb baz\u00eb t\u00eb koncepteve t\u00eb pushtetit, sovranitetit, demokracis\u00eb, p\u00ebrfaq\u00ebsis\u00eb, t\u00eb lindura 300 vite m\u00eb par\u00eb, por ajo q\u00eb kishte p\u00ebrpara Rousseau ishte nj\u00eb shoq\u00ebri homogjene, autarkike, q\u00eb p\u00ebrjashtonte grat\u00eb, nj\u00eb unitet kulturor, fetar dhe teknologji t\u00eb pakta. Duhet t\u00eb pyesim sesa jan\u00eb ende t\u00eb p\u00ebrshtatshme n\u00eb shekullin e XXI\u201d<\/b><\/p>\n
\u00a0<\/b>Daniel Innerarity (i lindur n\u00eb Bilbao, m\u00eb 1959) sapo ka botuar \u201cNj\u00eb teori t\u00eb demokracis\u00eb komplekse\u201d (sht\u00ebpija botuese Castelvecchi, 384 faqe, 29.00 euro), ku propozon \u201cnj\u00eb ushtrim t\u00eb rianimimit t\u00eb demokracis\u00eb n\u00eb koh\u00eb t\u00eb paqarta\u201d; paralelisht ka dal\u00eb n\u00eb Spanj\u00eb \u201cLa sociedad del desconocimiento\u201d (sht\u00ebpija botuese Galaxia Gutenberg) n\u00eb t\u00eb cilin filozofi ofron \u00e7el\u00ebsa p\u00ebr t\u00eb kuptuar rolin e dijes n\u00eb shoq\u00ebrin\u00eb dixhitale t\u00eb globalizuar.<\/p>\n
Ju evidentoni se jetojm\u00eb n\u00eb er\u00ebn e paqart\u00ebsis\u00eb dhe t\u00eb pasiguris\u00eb. N\u00eb \u00e7far\u00eb dallohet nga t\u00eb m\u00ebparshmet?<\/b><\/p>\n
Si n\u00eb shoq\u00ebrit\u00eb e dijes, vazhdon t\u00eb jet\u00eb e nevojshme dija p\u00ebr zgjidhjen e problemeve. Por p\u00ebrpara dimensionit gjigantesk t\u00eb atyre aktuale, ndaj rreziqeve dhe pasigurive, duhet t\u00eb menaxhojm\u00eb n\u00eb nj\u00eb far\u00eb m\u00ebnyre edhe injoranc\u00ebn, dijen q\u00eb nuk e njohim, ta p\u00ebrdorim si nj\u00eb resurs.<\/p>\n
Reflektoni mbi fundin e nd\u00ebrmjet\u00ebsimit social nga ana e partive, kishave, sindikatave etj. dhe\u00a0 mbi “derregullimin e tregut konjitiv” pasues q\u00eb ka \u00e7uar n\u00eb demokratizimin e informacionit, por n\u00eb nd\u00ebrkoh\u00eb n\u00eb nj\u00eb mjedis informativ kaotik. Progresi ka \u00e7uar n\u00eb nj\u00eb seri efektesh bumerang?<\/b><\/p>\n
\u00c7do proces emancipimi shoq\u00ebrohet nga nj\u00eb rritje e mund\u00ebsis\u00eb s\u00eb zgjedhjes. N\u00ebse ka m\u00eb shum\u00eb dije n\u00eb dispozicion, pasoja imediate \u00ebsht\u00eb nj\u00eb zgjerim i hap\u00ebsir\u00ebs t\u00eb s\u00eb mundshmes dhe nj\u00eb siguri e vog\u00ebl n\u00eb njohjen, n\u00eb tradit\u00ebn, n\u00eb autoritetin e njohur. Ky proces, q\u00eb \u00ebsht\u00eb jasht\u00ebzakonisht pozitiv, pasi askush nuk do t\u00eb donte t\u00eb kthehej nj\u00eb dije q\u00eb kufizon mund\u00ebsin\u00eb e zgjedhjes, provokon shum\u00eb patologji, \u00e7orientim, ankth. Sot nuk kemi nj\u00eb problem informacioni, por orientimi.<\/p>\n
Ju shkruani se n\u00eb k\u00ebt\u00eb zbehje “u besojm\u00eb nd\u00ebrmjet\u00ebsimeve m\u00eb t\u00eb padukshme, si algoritmi i Google apo rrjetet sociale, forma t\u00eb buta dominimi”. N\u00eb munges\u00eb t\u00eb filtrave, si dallohet dija nga informacioni p\u00ebr kazan?<\/b><\/p>\n
Jan\u00eb dy procedime. Nj\u00eb ku secili bashk\u00ebprovon besueshm\u00ebrin\u00eb e t\u00eb gjitha informacioneve q\u00eb merr, krejt\u00ebsisht irealiste, pasi i tejkalon kapacitetet individuale. Tjetri \u00ebsht\u00eb t\u00eb nd\u00ebrtohen mekanizma besimi t\u00eb ar\u00ebsyesh\u00ebm, si\u00e7 \u00ebsht\u00eb n\u00eb natyr\u00ebn njer\u00ebzore: racional\u00eb, t\u00eb pranuesh\u00ebm ndaj modifikimit, t\u00eb rishikuesh\u00ebm. Vet\u00ebm k\u00ebshtu\u00eb do t\u00eb avancojm\u00eb nga pik\u00ebpamja konjitive. Sot jan\u00eb m\u00eb shum\u00eb se kurr\u00eb t\u00eb nevojsh\u00ebm njer\u00ebz, institucione q\u00eb p\u00ebrcaktojn\u00eb filtra dhe kritere, por jo n\u00eb m\u00ebnyr\u00ebn e shoq\u00ebrive tradicionale, duke e v\u00ebn\u00eb besimin e verb\u00ebr tek nj\u00eb lider, por duke pluralizuar burimet e informimit.<\/p>\n
P\u00ebrball\u00eb kriz\u00ebs b\u00ebrja e hesapeve me funksionin e kthyer nga injoranca n\u00ebnkupton t\u2019i jepet e drejt\u00eb kujt i mohon d\u00ebshmin\u00eb?<\/b><\/p>\n
Absolutisht jo. Kuptimi i motiveve p\u00ebr t\u00eb cilat njer\u00ebzit refuzojn\u00eb racionalitetin nuk \u00ebsht\u00eb nj\u00eblloj me dh\u00ebnien t\u00eb drejt\u00eb t\u00eb tyre. Nganj\u00ebher\u00eb e paraqesim politik\u00ebn t\u00eb bazuar mbi d\u00ebshmin\u00eb shkencore me nj\u00eb krenari dhe p\u00ebr\u00e7mim t\u00eb caktuar jo edhe aq mohuesve radikal\u00eb sesa ndaj pluralitetit t\u00eb vlerave q\u00eb duhet t\u00eb vazhdojn\u00eb t\u00eb jen\u00eb n\u00eb fuqi, edhe pse flasim p\u00ebr d\u00ebshmi. Nj\u00eb gj\u00eb \u00ebsht\u00eb se nga pik\u00ebpamja shkencore dijm\u00eb shjm\u00eb mbi ndryshimin klimaterik, q\u00eb \u00ebsht\u00eb nj\u00eb fakt. Tjetra \u00ebsht\u00eb se masat, modelet dhe proporcioni i sakrificave p\u00ebr t\u2019u b\u00ebr\u00eb q\u00eb ta kund\u00ebrshtojn\u00eb paraqiten si t\u00eb padiskutueshme. Nga ana tjet\u00ebr, nuk ka unanimitet midis shkenc\u00ebtar\u00ebve.<\/p>\n
Tek \u201cNj\u00eb teori e demokracis\u00eb komplekse\u201d zbuloni se nd\u00ebrsa shkenca ka ndryshuar nj\u00eb pjes\u00eb t\u00eb mir\u00eb t\u00eb paradigmave t\u00eb saj, politika nuk ka ditur nj\u00eblloj: cilat jan\u00eb instrumenta e vjetra p\u00ebr t\u2019u \u00e7uar p\u00ebr skrap?<\/b><\/p>\n
Do t\u00eb ishte m\u00eb e shpejt\u00eb p\u00ebr t\u2019u p\u00ebrgjigjur me pyetjen e kund\u00ebrt: cilat koncepte t\u00eb politik\u00ebs jan\u00eb ende t\u00eb dobishme? Duhet nd\u00ebrtuar b\u00ebrthama normative e demokracis\u00eb dhe e vet\u00ebqeverisjes s\u00eb qytetar\u00ebve t\u00eb lir\u00eb, pasi mbijeto n\u00eb kontekste p\u00ebr t\u00eb cilat k\u00ebto koncepte nuk qen\u00eb menduar. Pasi n\u00eb nj\u00eb mas\u00eb t\u00eb mir\u00eb do t\u00eb qeverisemi nga algoritma, pasi dallimi aktual midis komb\u00ebtares dhe transkomb\u00ebtares \u00ebsht\u00eb shum\u00eb konfuze, shoq\u00ebrit\u00eb jan\u00eb jasht\u00ebzakonisht plurale, teknologjit\u00eb shum\u00eb t\u00eb v\u00ebshtira p\u00ebr t\u2019u rregulluar. Nganj\u00ebher\u00eb e djathta flet p\u00ebr \u201cp\u00ebrshtatje\u201d me bot\u00ebn q\u00eb vjen dhe majta p\u00ebr \u201crezistenc\u00eb\u201d. Jan\u00eb dy strategji t\u00eb pap\u00ebrshtatshme. Ka nevoj\u00eb p\u00ebr nj\u00eb p\u00ebrpjekje p\u00ebr ta rimenduar idealet q\u00eb nuk hiqen dor\u00eb.<\/p>\n
N\u00eb nd\u00ebrvar\u00ebsin\u00eb n\u00eb rritje, ju i apeloheni nj\u00eb etike t\u00eb sistemeve dhe t\u00eb organizatave, m\u00eb shum\u00eb se individuale. Nga cilat vlera mund t\u00eb mos heqim dor\u00eb?<\/b><\/p>\n
Nuk i n\u00ebnvler\u00ebsoj aspak virtytet personale. Kam nd\u00ebrmend t\u00eb them e kur b\u00ebhet fjal\u00eb p\u00ebr t\u00eb hartuar qeverisjen, \u00ebsht\u00eb shum\u00eb m\u00eb e dobishme t\u00eb imagjinohen sisteme ku tiparet individuale jan\u00eb m\u00eb pak t\u00eb r\u00ebnd\u00ebsishme se ato sistemike, efikasiteti i t\u00eb cilave varet nga q\u00eb qeverisen nga njer\u00ebzit m\u00eb t\u00eb p\u00ebrshtatsh\u00ebm. Jetojm\u00eb n\u00eb shoq\u00ebri q\u00eb kan\u00eb gjeneruar nj\u00eb kompeksitet aktor\u00ebsh, mekanizmash, procedimesh n\u00eb virtyt t\u00eb t\u00eb cilave \u00ebsht\u00eb pak e besueshme q\u00eb nj\u00eb lider i keq apo hyjnor t\u00eb realizoj\u00eb nd\u00ebrmarrje t\u00eb m\u00ebdha.<\/p>\n
N\u00eb nj\u00eb mas\u00eb t\u00eb mir\u00eb demokracia \u00ebsht\u00eb ta delimitoj\u00eb pushtetin e kujt \u00ebsht\u00eb n\u00eb qeveri, gj\u00eb q\u00eb i p\u00ebrmbahet shum\u00eb kapaciteteve t\u00eb qeveritar\u00ebve t\u00eb prirur q\u00eb t\u00eb b\u00ebjn\u00eb d\u00ebme t\u00eb m\u00ebdha, megjith\u00ebse paguhet me faktin q\u00eb nuk mund t\u00eb presim gj\u00ebra t\u00eb m\u00ebdha nga politika konkurrenciale. P\u00ebr shembull, zgjedhjet e fundit n\u00eb Itali nuk jan\u00eb aq transhendentale sa do t\u00eb dukej. N\u00eb nj\u00eb vend q\u00eb \u00ebsht\u00eb n\u00eb Europ\u00eb, n\u00eb NATO, n\u00eb euro, universitetet e s\u00eb cil\u00ebs jan\u00eb pjes\u00eb e komunitetit shkencor nd\u00ebrkomb\u00ebtar, bizneset e t\u00eb cil\u00ebs operojn\u00eb n\u00eb treg\u00ebtin\u00eb bot\u00ebrore, kapacitetet e veprimit t\u00eb kujt arrin n\u00eb pushtet \u00ebsht\u00eb e kufizuar. N\u00ebse do t\u00eb dihej t\u00eb shp\u00ebtoja nj\u00eb vler\u00eb mbi t\u00eb gjitha, padyshim q\u00eb do t\u00eb ishte pluralizmi.<\/p>\n
\u00cbsht\u00eb respekti p\u00ebr tjetrin, debati i hapur, liria e shprehjes, p\u00ebrfshirja e z\u00ebrave t\u00eb ndrysh\u00ebm ajo q\u00eb siguron racionalitetin. Shoq\u00ebrit\u00eb tona, shum\u00eb pluraliste, kan\u00eb avantazhin e madh e b\u00ebrjes m\u00eb t\u00eb v\u00ebshtir\u00eb t\u00eb durimit n\u00eb gabim. N\u00ebse nuk mund t\u00eb arrijm\u00eb n\u00eb t\u00eb gjith\u00eb t\u00eb v\u00ebrtet\u00ebn \u2013 q\u00eb si\u00e7 thoshte Rawls \u00ebsht\u00eb nj\u00eb deformim, pasi e papajtueshme me qytetarin\u00eb demokratike \u2013 t\u00eb pakt\u00ebn mund t\u00eb shmangim t\u00eb k\u00ebmb\u00ebngulim n\u00eb gabim. Inteligjenca e sistemeve, q\u00eb sot na duket natyrale, \u00ebsht\u00eb nj\u00eb arritje e madhe evolutive n\u00eb Europ\u00ebn e shekullit t\u00eb XXI. Pluralizmi nuk \u00ebsht\u00eb zgjidhja, por pa pluraliz\u00ebm nuk ka zgjidhje.<\/p>\n
(nga\u00a0Avvenire<\/i>)<\/p>\n
P\u00ebrgatiti<\/b><\/p>\n
ARMIN TIRANA<\/b><\/p>\n","protected":false},"excerpt":{"rendered":"
Filozofi Daniel Innerarity: \u201cPolitika vepron n\u00eb baz\u00eb t\u00eb koncepteve t\u00eb pushtetit, sovranitetit, demokracis\u00eb, p\u00ebrfaq\u00ebsis\u00eb, t\u00eb lindura 300 vite m\u00eb par\u00eb, por ajo q\u00eb kishte p\u00ebrpara Rousseau ishte nj\u00eb shoq\u00ebri homogjene, autarkike, q\u00eb p\u00ebrjashtonte grat\u00eb, nj\u00eb unitet kulturor, fetar dhe teknologji t\u00eb pakta. Duhet t\u00eb pyesim sesa jan\u00eb ende t\u00eb p\u00ebrshtatshme n\u00eb shekullin e XXI\u201d \u00a0Daniel …<\/p>\n","protected":false},"author":4,"featured_media":27955,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[42],"tags":[],"class_list":["post-27953","post","type-post","status-publish","format-standard","has-post-thumbnail","","category-kulture"],"_links":{"self":[{"href":"https:\/\/rdnews.al\/index.php\/wp-json\/wp\/v2\/posts\/27953","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/rdnews.al\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/rdnews.al\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/rdnews.al\/index.php\/wp-json\/wp\/v2\/users\/4"}],"replies":[{"embeddable":true,"href":"https:\/\/rdnews.al\/index.php\/wp-json\/wp\/v2\/comments?post=27953"}],"version-history":[{"count":0,"href":"https:\/\/rdnews.al\/index.php\/wp-json\/wp\/v2\/posts\/27953\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/rdnews.al\/index.php\/wp-json\/wp\/v2\/media\/27955"}],"wp:attachment":[{"href":"https:\/\/rdnews.al\/index.php\/wp-json\/wp\/v2\/media?parent=27953"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/rdnews.al\/index.php\/wp-json\/wp\/v2\/categories?post=27953"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/rdnews.al\/index.php\/wp-json\/wp\/v2\/tags?post=27953"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}