{"id":44851,"date":"2023-05-03T09:12:46","date_gmt":"2023-05-03T09:12:46","guid":{"rendered":"https:\/\/rdnews.al\/?p=44851"},"modified":"2023-05-03T09:12:46","modified_gmt":"2023-05-03T09:12:46","slug":"paqja-e-kant","status":"publish","type":"post","link":"https:\/\/foltore.al\/index.php\/2023\/05\/03\/paqja-e-kant\/","title":{"rendered":"Paqja e Kant"},"content":{"rendered":"

I cituar pa dogan\u00eb n\u00ebp\u00ebr talk-show, filozofi nga K\u00f6nigsberg nuk ka shkruar kurr\u00eb nj\u00eb manifest pacifist. Hetim mbi nj\u00eb p\u00ebrkthim ekuivok.<\/strong><\/p>\n

N\u00ebp\u00ebr talk-show televiziv\u00eb emri i tij ndonj\u00ebher\u00eb \u00ebsht\u00eb p\u00ebrmendur p\u00ebr t\u00eb rivendikuar shartet e fisnik\u00ebris\u00eb q\u00eb ka doktrina e \u201cpaqes me \u00e7do kusht\u201d. N\u00eb artikujt e intelektual\u00ebve m\u00eb t\u00eb pamposhtur t\u00eb pacifizmit etik citohet shpesh edhe p\u00ebr t\u00eb legjitimuar nj\u00eb lloj objeksioni vet\u00ebdijeje ndaj d\u00ebrgimit t\u00eb arm\u00ebve n\u00eb Ukrain\u00eb. Emri \u00ebsht\u00eb ai i Immanuel Kant, autori i Zum ewigen Frieden<\/em>, i njohur n\u00eb Itali me titullin e pap\u00ebrshtatsh\u00ebm, por tashm\u00eb kanonik, P\u00ebr paqen e p\u00ebrjetshme<\/em>. Konsiderohet si nj\u00eb prej teksteve m\u00eb t\u00eb famsh\u00ebm dhe sugjestionues, nj\u00eb kryevep\u00ebr e v\u00ebrtet\u00eb elegance t\u00eb pamohueshme dhe origjinaliteti t\u00eb jasht\u00ebzakonsh\u00ebm. Megjithat\u00eb, si\u00e7 demonstron nj\u00eb lib\u00ebr i sh\u00ebnuesh\u00ebm i Marco Duichin (t\u00eb cilit i jan\u00eb borxhlinj k\u00ebto sh\u00ebnime), gjat\u00eb mbi dy shekujve ka prodhuar nj\u00eb bibliografi t\u00eb pakufishme ku mund t\u00eb gjenden interpretimet m\u00eb t\u00eb pashoqe. Faktikisht \u00ebsht\u00eb lexuar si nj\u00eb apel pacifist, nj\u00eb mainfest i apasionuar revolucionar, nj\u00eb pik\u00eb e domosdoshme referimi n\u00eb debatin teorik mbi marr\u00ebdh\u00ebniet nd\u00ebrkomb\u00ebtare (N\u00eb paqen e varrez\u00ebs<\/em>, Firenze University Press, i disponuesh\u00ebm edhe n\u00eb pdf).<\/p>\n

N\u00eb nj\u00eb let\u00ebr t\u00eb 13 gushtit 1795, kat\u00ebr muaj nga ratifikimi i paqes s\u00eb ve\u00e7ant\u00eb t\u00eb Bazelit midis Mbret\u00ebris\u00eb s\u00eb Prusis\u00eb dhe Franc\u00ebs revolucionare (5 prill 1795), e pritur nga Kant me \u201cg\u00ebzim t\u00eb fsheht\u00eb\u201d dhe e p\u00ebrsh\u00ebndetur nga shum\u00eb v\u00ebzhgues si premisa e nj\u00eb paqeje definitive dhe komplete midis fuqive europiane, filozofi i moshuar e njofton botuesin Friedrich Nicolovius p\u00ebr d\u00ebrgimin e af\u00ebrt t\u00eb nj\u00eb dor\u00ebshkrimi t\u00eb titulluar, pik\u00ebrisht, Zum ewigen Frieden. <\/em>Qysh m\u00eb 4 tetor, v\u00ebllimthi e pa drit\u00ebn n\u00eb K\u00f6nigsberg (sot Kaliningrad) me nj\u00eb tirazh t\u00eb par\u00eb prej 2000 kopjesh, q\u00eb u ezaurua me shpejt\u00ebsi dhe u ndoq nga nj\u00eb rishtypje e menj\u00ebhershme. I redaktuar sipas moduleve klasike t\u00eb traktateve nd\u00ebrkomb\u00ebtare t\u00eb paqes, me shum\u00eb nene paraprak\u00eb, definitiv\u00eb dhe sekret\u00eb, me suplemente garancie dhe deri nj\u00eb klauzol\u00eb shp\u00ebtuese me t\u00eb cil\u00ebn Kant n\u00ebnkuptonte t\u00eb ruhej nga censura prusiane, v\u00ebllimi hapej me nj\u00eb preambul t\u00eb shkurt\u00ebr, por vendimtar, q\u00eb e p\u00ebrs\u00ebrit n\u00eb ushtrim titullin e vepr\u00ebs, i frym\u00ebzuar n\u00eb m\u00ebnyr\u00eb kurioze nga regjistrimi satirik i vendosur mbi logon e nj\u00eb bujtine hollandeze, ku ishte piktuar nj\u00eb varrez\u00eb.<\/p>\n

I celebruar nga shum\u00eb bashk\u00ebkoh\u00ebs gjerman\u00eb si nj\u00eb model i pakaluesh\u00ebm mbi tem\u00ebn e \u201cpaqes s\u00eb p\u00ebrjetshme\u201d, shkrimi i Kant, nganj\u00ebher\u00eb i asimiluar pashmangshm\u00ebrisht me kimeriken Projet pour rendre la<\/em> paix perp\u00e9tuelle en Europe <\/em>(1713) t\u00eb abatit t\u00eb Saint-Pierre, ngjalli nj\u00eb jehon\u00eb shum\u00eb t\u00eb gjer\u00eb, duke hasur nj\u00eb sukses t\u00eb madh publiku edhe jasht\u00eb kufijve gjermanik\u00eb. I par\u00eb me dyshim n\u00eb mjediset konservatore angleze si nj\u00eb tekst \u201cjakobin\u201d, rrezikshm\u00ebrisht i orientuar n\u00eb favor t\u00eb Franc\u00ebs revolucionare me t\u00eb cil\u00ebn Britania e Madhe ishte ende n\u00eb luft\u00eb, qe sidomos n\u00eb rrethet e P\u00ebrtejalpeve af\u00ebr me Emmanuel-Joseph Siey\u00e8s q\u00eb mori vler\u00ebsime entuziaste.<\/p>\n

Si\u00e7 kujton Duichin, prej zakonit Zum ewigen Frieden <\/em>akostohet k\u00ebshtu me at\u00eb fill t\u00eb ushqyer veprash, q\u00eb duke filluar nga disa shkrime me karakter retoriko \u2013 nxit\u00ebs dhe filantropiko \u2013 religjioze t\u00eb shfaqet n\u00eb shekullin e XVI dhe t\u00eb XVII, si Querela pacis <\/em>e Erazmit t\u00eb Rotterdamit (1517), do t\u00eb kulmohet n\u00eb nj\u00eb v\u00ebllim t\u00eb trash\u00eb traktatesh t\u00eb \u2018700 mbi tem\u00ebn e \u201cpaqes s\u00eb p\u00ebrjetshme\u201d, ku figurojn\u00eb kontribute mendimtar\u00ebsh t\u00eb famsh\u00ebm si Leibniz, Voltaire, Rousseau, Bentham. N\u00eb virtyt t\u00eb k\u00ebsaj paranteze, pavar\u00ebsisht diferencave abisale q\u00eb i ndajn\u00eb nga vepra t\u00eb tilla, shpesh \u00ebsht\u00eb par\u00eb si nj\u00eb manifest pacifist n\u00eb kuptimin e plot\u00eb t\u00eb fjal\u00ebs, nganj\u00ebher\u00eb me ngut i ngritur n\u00eb rangun e arketipit t\u00eb pacifizmit modern, ku d\u00ebnimi humanitar i luft\u00ebs ec\u00ebn me hap t\u00eb barabart\u00eb me apelin qet\u00ebsues n\u00eb favor t\u00eb nj\u00eb bashk\u00ebjetese ekumenike midis njer\u00ebzve t\u00eb \u00e7do race dhe vendi. Por n\u00eb ndryshim nga integralizmi pacifist, i ankoruar me premis\u00ebn erazmiane se \u201cpaqja m\u00eb e padrejt\u00eb \u00ebsht\u00eb m\u00eb e mir\u00eb se m\u00eb e drejta e luft\u00ebrave\u201d, dometh\u00ebn\u00eb q\u00eb paqja \u00ebsht\u00eb e mira supreme, p\u00ebr t\u2019ju kund\u00ebrvendosur n\u00eb m\u00ebnyr\u00eb t\u00eb pakusht\u00ebzuar me \u00e7do vler\u00eb tjet\u00ebr (p\u00ebrfshi lirin\u00eb), Kant e refuzon vendosm\u00ebrisht iden\u00eb e nj\u00eb paqeje t\u00eb realizuar me \u00e7do \u00e7mim, edhe me koston q\u00eb t\u00eb ngrihet mbi \u201cvarrez\u00ebn e liris\u00eb\u201d. Megjith\u00ebse duke njohur tek lufta nj\u00eb \u201cfshikull t\u00eb gjinis\u00eb njer\u00ebzore\u201d, por nuk e konsideron nj\u00eb \u201ct\u00eb keqe kaq t\u00eb pakurueshme\u201d si i shum\u00eb frikshmi \u201cvarr i nj\u00eb dominimi unik\u201d. N\u00eb fakt ai paralajm\u00ebron ndaj rreziqeve t\u00eb nj\u00eb paqeje universale dhe jet\u00ebgjat\u00eb t\u00eb realizuar \u201cn\u00ebn nj\u00eb sovran t\u00eb vet\u00ebm\u201d, e destinuar q\u00eb t\u00eb shp\u00ebrthej\u00eb n\u00eb \u201cdespotizmin m\u00eb t\u00eb friksh\u00ebm\u201d. Prandaj nuk habit fakti q\u00eb Zum ewigen Frieden<\/em>, qysh t\u00eb nes\u00ebrmen e shfaqjes s\u00eb tij, \u00ebsht\u00eb pritur me favorin e mjediseve progresiste dhe fr\u00ebngjishtfol\u00ebs, me mosbesim dhe dyshim n\u00eb mjediset konservatore dhe absolutiste, nga faqet e t\u00eb cilit duket se kapet nnj\u00eb mb\u00ebshtetje implicite ndaj dhun\u00ebs q\u00eb Franca premtonte t\u00eb shp\u00ebrthente kund\u00ebr regjimit t\u00eb vjet\u00ebr europian.<\/p>\n

Po n\u00ebse imazhi i \u2018700 i nj\u00eb Kanti pacifist rezulton n\u00eb pjes\u00ebn m\u00eb t\u00eb madhe i pamundur, teza spekulare e nj\u00eb Kanti jakobin \u00ebsht\u00eb e privuar nga baza. \u201cPaqja e ar\u00ebsyes\u201d e tij, e bazuar mbi njohjen e \u201ckontrastit paq\u00ebsor midis popujve\u201d, sigurisht q\u00eb ka pak t\u00eb p\u00ebrbashk\u00ebt me utopin\u00eb naive pacifiste q\u00eb adimron zhdukjen e \u00e7do konflikti. Nga ana tjet\u00ebr, p\u00ebrjashto simpatin\u00eb e tij t\u00eb padiskutuar p\u00ebr Franc\u00ebn republikane, paralajm\u00ebrimet dhe frik\u00ebrat e shprehura nga filozofi n\u00eb vende t\u00eb ndryshme t\u00eb Zum ewigen Frieden <\/em>kishin t\u00eb b\u00ebnon pik\u00ebrisht me rekursin e padiskriminuar t\u00eb luft\u00ebs \u201cpaq\u00ebtuese\u201d t\u00eb teorizuar nga krahu m\u00eb radikal i revolucionar\u00ebve francez\u00eb, idhtar\u00eb t\u00eb bindur t\u00eb ides\u00eb se mbi altarin e paqes s\u00eb ardhshme mund t\u00eb justifikohej do mjet, deri nj\u00eb luft\u00eb shfaros\u00ebse. Projekti kantian i z\u00ebvend\u00ebsimit t\u00eb luft\u00ebs me t\u00eb drejt\u00ebn \u00ebsht\u00eb pra sideralisht i larg\u00ebt si nga fondamentalizmi revolucionar dhe mesianik, p\u00ebr t\u00eb cilin t\u00eb gjitha mjetet jan\u00eb legjitime boll q\u00eb t\u00eb sigurohet paq\u00ebtimi final i shteteve europiane n\u00ebn dominimin francez, ashtu edhe nga \u201cpaqja e dashuris\u00eb\u201d e Robespierre: ama e nj\u00eb dashurie q\u00eb triumfon plot\u00ebsisht vet\u00ebm pasi ka eliminuar me forc\u00eb njer\u00ebz q\u00eb e mbysin. Ndryshe nga Robespierre, paqja e p\u00ebrjetshme e Kantit nuk \u00ebsht\u00eb as frut i dashuris\u00eb midis njer\u00ebzve, as i vjen p\u00ebrmbar\u00eb mir\u00ebqnies dhe lumturis\u00eb s\u00eb tyre, por \u201c\u00ebsht\u00eb unikisht konform me t\u00eb drejt\u00ebn\u201d: ajo nuk \u00ebsht\u00eb aspak as \u201cnj\u00eb shtet final etiko \u2013 religjioz\u201d, as \u201cnj\u00eb parajs\u00eb tok\u00ebsore\u201d, por \u201crregullimi juridik i antagonizmave\u201d i past\u00ebr. T\u00eb ushqyer nga nj\u00eb ideologji filantropike, mesianike, apokaliptike, ekspansioniszte dhe e sigurt\u00eb p\u00ebr rregullin e saj, jakobin\u00ebt francez\u00eb synonin n\u00eb fakt n\u00eb eliminimin e \u00e7do antagonizmi dhe n\u00eb vendosjen universale t\u00eb nj\u00eb paqeje t\u00eb p\u00ebrjetshme \u2013 dometh\u00ebn\u00eb definitive dhe absolute \u2013 n\u00ebp\u00ebrmjet nj\u00eb lufte revolucionare q\u00eb do t\u00eb inauguronte, fal\u00eb nj\u00eb \u201cspazme dhune\u201d t\u00eb fundit, nj\u00eb epok\u00eb t\u00eb re bekimi.<\/p>\n

Lidhja midis paqes s\u00eb p\u00ebrjetshme, lumturis\u00eb s\u00eb popujve dhe epok\u00ebs s\u00eb art\u00eb, e n\u00ebnkuptuar si kushti ideal p\u00ebr g\u00ebzimin e qet\u00eb e t\u00eb mirave tok\u00ebsore, \u00ebsht\u00eb krejt\u00ebsisht e huaj p\u00ebr mendimin kantian, por duket q\u00eb m\u00eb shum\u00eb rireflekton, si\u00e7 kishte nuhatur ish montanardi Danton, besime folklorike arkaike dhe kurr\u00eb krejt\u00ebsisht t\u00eb harruara n\u00eb legjendarin \u201cVend i Kukanj\u00ebs\u201d: ai vend miti ku mir\u00ebq\u00ebnia, boll\u00ebku dhe k\u00ebnaq\u00ebsia jan\u00eb n\u00eb arritjen e t\u00eb gjith\u00ebve. P\u00ebr sa paradoksale mund t\u00eb duket, paq\u00ebsori Kant n\u00eb t\u00eb kund\u00ebrt parashikonte \u2013 jo m\u00eb pak se \u201cluftaraku\u201d Hegel \u2013 efektet shkat\u00ebrrimtare t\u00eb nj\u00eb \u201cpaqeje t\u00eb gjat\u00eb\u201d, ku predominimi i \u201cinteresit t\u00eb ul\u00ebt personal\u201d, i \u201cfrik\u00ebs\u201d dhe i \u201cdob\u00ebsis\u00eb\u201d do t\u00eb korruptonte \u201ckarakterin dhe mentalitetin e popullit\u201d. I p\u00ebrket nj\u00eb studiuesi t\u00eb shquar t\u00eb mendimit kantian, Vittorio Mathieu, propozimi p\u00ebr ta b\u00ebr\u00eb me Me paqen e p\u00ebrjetshme<\/em>, n\u00eb vend se me t\u00eb zakonshmen, por devijuesen, P\u00ebr paqen e p\u00ebrjetshme<\/em>, titullin italian t\u00eb v\u00ebllimthit, duke mbajtur parasysh me t\u00eb drejt\u00eb prologun, ku Kanti i referohet m\u00ebsimit t\u00eb nj\u00eb taverne. \u00cbsht\u00eb kurioze se n\u00eb p\u00ebrkthimin e k\u00ebtij titulli, ka v\u00ebrejtur Mathieu, vazhdohet akoma sot n\u00eb gabimin pavar\u00ebsisht se \u201cvet\u00eb Kanti e shpjegon origjin\u00ebn e zum<\/em>: Zum ewigen Frieden<\/em>, ose P\u00ebr paqen e p\u00ebrjetshme, sipas nj\u00eb p\u00ebrdorimi aktual n\u00eb zon\u00ebn gjermanishtfol\u00ebse, ku parafjal\u00ebt e hasura zum <\/em>dhe zur <\/em>paraqesin kryesisht emrat e tavernave, bujtinave dhe hoteleve [\u2026] q\u00eb do t\u00eb ting\u00ebllonin n\u00eb italisht si \u201cTek dreri i art\u00eb\u201d, \u201cTek pika e art\u00eb\u201d\u2026\u201d ( Revolucioni francez dhe liria e Kantit<\/em>).<\/p>\n

P\u00ebrdorimi i parafjal\u00ebs zum <\/em>nga ana e Kant sh\u00ebnon distanc\u00ebn q\u00eb filozofi synon t\u00eb sh\u00ebnoj\u00eb respektivisht let\u00ebrsis\u00eb p\u00ebr t\u00eb bashk\u00ebkohore, n\u00ebp\u00ebrmjet nj\u00eb titulli q\u00eb e merr q\u00ebllimisht sarkazm\u00ebn me t\u00eb cil\u00ebn qen\u00eb pritur projektet e shumf\u00ebsihta t\u00eb paqes t\u00eb lul\u00ebzuar n\u00eb gjysm\u00ebn e dyt\u00eb t\u00eb \u2018700 n\u00ebn shtytjen e filantropozimit iluminist dhe, n\u00eb ndryshim nga sa mund t\u00eb mendohet, edhe ewig <\/em>q\u00eb ting\u00ebllon n\u00eb titullin fillestar nuk aludon aspak pozitivisht me karakteristikat e rendit t\u00eb ri q\u00eb projekti kantian do t\u00eb donte t\u00eb vendoste: faktikisht, nuk b\u00ebhet fjal\u00eb p\u00ebr nj\u00eb \u201cpaqe t\u00eb destinuar q\u00eb t\u00eb p\u00ebrs\u00ebritet\u201d, por pik\u00ebrisht p\u00ebr ewigen Frieden<\/em>, p\u00ebr \u201cpaqen e p\u00ebrjetshme\u201d q\u00eb \u00ebsht\u00eb zakon t\u2019i atribuohet bot\u00ebs s\u00eb p\u00ebrtejshme, me kushtin pakoh\u00eb e t\u00eb ndjer\u00ebve dhe qet\u00ebsive t\u00eb varrezave. K\u00ebshtu autori i tri Kritikave <\/em>adopton si titull dhe si emblem\u00eb t\u00eb shkrimit t\u00eb tij nj\u00eb vendodhje q\u00eb ngjan m\u00eb shum\u00eb me nj\u00eb paralajmlrim solemn sesa me nj\u00eb paralajm\u00ebrim t\u00eb besuesh\u00ebm: di\u00e7ka q\u00eb evokon \u201cpaqen e varrezave\u201d m\u00eb shum\u00eb se at\u00eb t\u00eb arritur me ndjekien e dakord\u00ebsis\u00eb midis njer\u00ebzve. Larg nga t\u00eb qenit nj\u00eb boutade<\/em> e thjesht\u00eb p\u00ebr t\u00eb z\u00ebvend\u00ebsuar apo kapur n\u00eb befasi lexuesin, imazhi i evokuar nga Kanti nuk \u00ebsht\u00eb as nj\u00eb shpikje jasht\u00ebkohore e lundur nga pena e tij pjellore, por p\u00ebrb\u00ebn variacionin e radh\u00ebs mbi nj\u00eb t\u00f3pos emblematik me karakter \u201cvarrezor\u201d rr\u00ebnj\u00ebt e t\u00eb cilit lidheshin me nj\u00eb tradit\u00eb anekdotike q\u00eb qarkullonte prej koh\u00ebsh n\u00eb mjediset e kulturuara europiane.<\/p>\n

Metafora sugjestionuese e paqes s\u00eb p\u00ebrjetshme si varrez\u00eb figuron p\u00ebr her\u00eb t\u00eb par\u00eb n\u00eb nj\u00eb tekst t\u00eb Gottfried Leibniz q\u00eb i p\u00ebrket vjesht\u00ebs si 1688, i redaktuar n\u00eb polemik\u00eb t\u00eb hapur kund\u00ebr ekspansionizmit francez, i akuzuar nga shpik\u00ebsi i llogarit\u00ebsit diferencial (bashk\u00eb me Isaac Newton) se d\u00ebshiron \u201cpaix perp\u00e9tuelle\u201d n\u00eb form\u00ebn \u201cd\u2019un esclavage \u00e0 la Turque<\/em>\u201d, q\u00eb do ta b\u00ebnte t\u00eb ngjashme me nj\u00eb \u201ccimeti\u00e8re\u201d (R\u00e9flexions sur la d\u00e9claration de la Guerre<\/em>). Kjo, thekson Duichin, zb\u00ebrthen nj\u00eb priz\u00ebm t\u00eb pazakont\u00eb leximi t\u00eb Zum ewigen Frieden<\/em>, titulli i s\u00eb cil\u00ebt, i frym\u00ebzuar nga konceptimi pesimist leibnizian, mbetet ende sot n\u00eb qend\u00ebr t\u00eb nj\u00eb ekuivoku kurioz q\u00eb pasqyrohet qysh n\u00eb p\u00ebrkthimin e tij t\u00eb par\u00eb italian (1885) dhe q\u00eb nuk do t\u00eb modifikohet kurr\u00eb. Zakonisht i interpretuar si nj\u00eb apel i zjarrt\u00eb pacifist, motoja sarkastike e p\u00ebrdorur nga Kant p\u00ebr t\u00eb titulluar dhe paraqitur traktatin e tij n\u00eb realitet nuk \u00ebsht\u00eb gj\u00eb tjet\u00ebr ve\u00e7se kalku besnik i nj\u00eb marke prozaike t\u00eb huaj treg\u00ebtare (\u201cP\u00ebr paqen e p\u00ebrjetshme\u201d), e p\u00ebrmendur nga Leibniz dhe i rijehon\u00ebzuar nga epigon\u00ebt e tij francez\u00eb, p\u00ebr t\u00eb treguar se paqja dhe vdekja identifikohen. Dhe p\u00ebr t\u00eb n\u00ebnvizuar \u2013 n\u00eb marr\u00ebveshje me paralajm\u00ebrimin e mjegullt t\u00eb gdhendur n\u00eb varrin e historianit dhe diplomatit hollandez Lieuwe van Aitzema, frym\u00ebzuesi i tij i mundsh\u00ebm \u2013 se k\u00ebrkimi k\u00ebmb\u00ebngul\u00ebs i paqes mbi Tok\u00eb nuk \u00e7on n\u00eb asnj\u00eb vend ose mund t\u00eb \u00e7oj\u00eb n\u00eb heshtjen e varrit t\u00eb varrezave. Nga ana tjet\u00ebr, konkludon Duichin, imazhi i famsh\u00ebm varrezor i Leibniz, i korrigjuar nga epigrafi \u201c\u00c0 la Paix Perp\u00e9tuelle\u201d q\u00eb aq shum\u00eb e impresionoi Kant, nuk duket se shpreh nj\u00eb preokupim t\u00eb pabazuar n\u00eb drit\u00ebn e deklarimit djall\u00ebzor programatik t\u00eb jakobinit Jean-Baptiste Carrier (1756 \u2013 1794), deputet n\u00eb Konvent\u00ebn Komb\u00ebtare, i referuar nga Hyppolite Taine: \u201cDo ta b\u00ebjm\u00eb Franc\u00ebn nj\u00eb varez\u00eb m\u00eb shum\u00eb se t\u00eb mos e rigjenerojm\u00eb me m\u00ebnyr\u00ebn ton\u00eb\u201d.<\/p>\n

(nga Il Foglio<\/em>)<\/p>\n

P\u00ebrgatiti<\/strong><\/p>\n

ARMIN TIRANA<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"

I cituar pa dogan\u00eb n\u00ebp\u00ebr talk-show, filozofi nga K\u00f6nigsberg nuk ka shkruar kurr\u00eb nj\u00eb manifest pacifist. Hetim mbi nj\u00eb p\u00ebrkthim ekuivok. N\u00ebp\u00ebr talk-show televiziv\u00eb emri i tij ndonj\u00ebher\u00eb \u00ebsht\u00eb p\u00ebrmendur p\u00ebr t\u00eb rivendikuar shartet e fisnik\u00ebris\u00eb q\u00eb ka doktrina e \u201cpaqes me \u00e7do kusht\u201d. N\u00eb artikujt e intelektual\u00ebve m\u00eb t\u00eb pamposhtur t\u00eb pacifizmit etik citohet …<\/p>\n","protected":false},"author":4,"featured_media":44852,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"om_disable_all_campaigns":false,"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"footnotes":""},"categories":[42],"tags":[],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/foltore.al\/index.php\/wp-json\/wp\/v2\/posts\/44851"}],"collection":[{"href":"https:\/\/foltore.al\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/foltore.al\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/foltore.al\/index.php\/wp-json\/wp\/v2\/users\/4"}],"replies":[{"embeddable":true,"href":"https:\/\/foltore.al\/index.php\/wp-json\/wp\/v2\/comments?post=44851"}],"version-history":[{"count":0,"href":"https:\/\/foltore.al\/index.php\/wp-json\/wp\/v2\/posts\/44851\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/foltore.al\/index.php\/wp-json\/wp\/v2\/media\/44852"}],"wp:attachment":[{"href":"https:\/\/foltore.al\/index.php\/wp-json\/wp\/v2\/media?parent=44851"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/foltore.al\/index.php\/wp-json\/wp\/v2\/categories?post=44851"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/foltore.al\/index.php\/wp-json\/wp\/v2\/tags?post=44851"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}