{"id":51467,"date":"2023-07-18T09:37:44","date_gmt":"2023-07-18T09:37:44","guid":{"rendered":"https:\/\/rdnews.al\/?p=51467"},"modified":"2023-07-18T09:37:44","modified_gmt":"2023-07-18T09:37:44","slug":"per-milan-kundera","status":"publish","type":"post","link":"https:\/\/foltore.al\/index.php\/2023\/07\/18\/per-milan-kundera\/","title":{"rendered":"P\u00ebr Milan Kundera"},"content":{"rendered":"

Nj\u00eb portret i shkrimtarit t\u00eb madh \u00e7ek q\u00eb sapo \u00ebsht\u00eb ndar\u00eb nga jeta. Rip\u00ebrshkuajm\u00eb romanet, personazhet, idet\u00eb politike dhe vizionet ekzistenciale t\u00eb nj\u00ebrit prej romancier\u00ebve m\u00eb t\u00eb m\u00ebdhenj t\u00eb gjysm\u00ebs s\u00eb dyt\u00eb t\u00eb \u2018900.<\/strong><\/p>\n

N\u00eb fund t\u00eb romanit m\u00eb t\u00eb famsh\u00ebm t\u00eb Milan Kundera, L\u2019insostenibile leggerezza dell\u2019essere,<\/em> protagonisti Tom\u00e1\u0161 pranon se \u00ebsht\u00eb i lumtur: \u201cAma \u00ebsht\u00eb nj\u00eb lumturi paradoksale ajo e tij. E siguruar jo pavar\u00ebsisht skepticizmit, por fal\u00eb tij. Tom\u00e1\u0161 ndjehet i lumtur n\u00eb momentin ku humbet pun\u00ebn dhe gjith\u00e7ka q\u00eb e ka konsideruar si misionin e tij. Duhet shtyr\u00eb t\u00eb mendoj\u00eb se optimizmi \u00ebsht\u00eb i lidhur me lumturin\u00eb dhe skepticizmi me hidh\u00ebrimin. Do t\u00eb thoja se \u00ebsht\u00eb e v\u00ebrtet\u00eb e kund\u00ebrta\u201d. Skeptiku Milan Kundera \u00ebsht\u00eb ndar\u00eb nga jeta m\u00eb 11 korrik n\u00eb Paris (ku kishte emigruar m\u00eb 1975), n\u00eb mosh\u00ebn 94 vje\u00e7are, por z\u00ebri i tij ishte shuar prej koh\u00ebsh. N\u00eb fund t\u00eb fundit kishte qen\u00eb gjithmon\u00eb nj\u00eb njeriu shum\u00eb i rezervuar. N\u00eb nj\u00eb intervist\u00eb p\u00ebr Philip Roth, kishte rr\u00ebfyer: \u201cKur isha nj\u00eb djal\u00eb i vog\u00ebl, \u00ebnd\u00ebrroja nj\u00eb pomad\u00eb t\u00eb mrekullueshme q\u00eb do t\u00eb m\u00eb b\u00ebnte t\u00eb paduksh\u00ebm. Pastaj jam b\u00ebr\u00eb i rritur, kam nisur t\u00eb shkruaj dhe kam dashur t\u00eb kem sukses. Tani q\u00eb jam i njohur do t\u00eb doja t\u00eb kisha nj\u00eb pomad\u00eb q\u00eb m\u00eb b\u00ebn t\u00eb paduksh\u00ebm\u201d.<\/p>\n

Ka qen\u00eb nj\u00eb shkrimtar i madh, nj\u00eb nd\u00ebr m\u00eb t\u00eb m\u00ebdhenjve t\u00eb gjysm\u00ebs s\u00eb dyt\u00eb t\u00eb \u2018900. Romane si Lo scherzo<\/em> (1967), Gli amori ridicoli<\/em> (1972: libri q\u00eb preferonte sepse i \u201clidhur me periudh\u00ebn m\u00eb t\u00eb lumtur t\u00eb jet\u00ebs time\u201d), La vita \u00e8 altrove<\/em> (1973) dhe L\u2019insostenibile leggerezza dell\u2019essere<\/em> (1984), si dhe tregimet Il libro del riso e dell\u2019oblio<\/em> (1978), megjith\u00ebse kan\u00eb ndryshuar thell\u00ebsisht kontekstin historik ku kan\u00eb lindur, mbesin aktual\u00eb p\u00ebr nga bukuria e t\u00eb shkruarit, nd\u00ebrtimi i personazheve dhe thell\u00ebsia e reflektimeve filozofike. T\u00eb gjith\u00eb ndeshen me vdekjen e kultur\u00ebs n\u00eb epok\u00ebn ton\u00eb. Kundera vendoset n\u00eb tradit\u00ebn e madhe t\u00eb romanit t\u00eb Europ\u00ebs Qendrore. Referimet e tij konstante kan\u00eb qen\u00eb Kafka, Musil, Broch, Gombrowicz: \u201cRomancier\u00eb mrekullueshm\u00ebrisht mosbesues n\u00eb iluzionin e progresit, mosbesues t\u00eb kitsch t\u00eb shpres\u00ebs. Dhimbja e tyre p\u00ebr per\u00ebndimin e Per\u00ebndimit, jo nj\u00eb dhimbje sentimentale. \u00cbsht\u00eb nj\u00eb dhimbje ironike\u201d.<\/p>\n

Shpesh Kundera theksonte bindjen e tij se n\u00eb dit\u00ebn e sotme nuk ka m\u00eb hap\u00ebsir\u00eb p\u00ebr shakat\u00eb: gjith\u00e7ka merret seriozisht. Lo scherzo<\/em> \u00ebsht\u00eb romani i par\u00eb shum\u00eb i bukur i Kundera. T\u00eb m\u00ebpasmit n\u00eb shum\u00eb aspekte, si\u00e7 \u00ebsht\u00eb e natyrshme, jan\u00eb n\u00ebn variacionet e tem\u00ebs, por ajo alegri q\u00eb \u00ebsht\u00eb e ngulitur n\u00eb natyr\u00ebn e qesharakes, edhe pse ka pasoja negative, ka filluar t\u00eb mungoj\u00eb. Shakat\u00eb nuk jan\u00eb nj\u00eb form\u00eb \u00e7lirimi, thekson me t\u00eb drejt\u00eb Kundera, por jan\u00eb nj\u00eb lloj frym\u00ebmarrjeje. N\u00eb vend t\u00eb dramave dhe t\u00eb vuajtjeve t\u00eb personazheve t\u00eb tij, edhe n\u00eb situatat \u201ctragjikomike\u201d, \u00ebsht\u00eb zhdukur ajo hije e g\u00ebzuar. Jan\u00eb shakat\u00eb gj\u00ebja q\u00eb Kundera, duke kaluar n\u00eb Paris dhe duke adoptuar fr\u00ebngjishten, ka l\u00ebn\u00eb Prag\u00ebn. L\u2019arte del romanzo<\/em> (1988), i shkruar tashm\u00eb n\u00eb fr\u00ebngjisht p\u00ebr nj\u00eb publik europian, fillon k\u00ebshtu: \u201cN\u00eb 1935, tre vjet p\u00ebrpara se t\u00eb vdiste, Edmund Husserl mbajti n\u00eb Vjen\u00eb dhe n\u00eb Prag\u00eb disa konferenca t\u00eb famshme mbi kriz\u00ebn e humanizmit europian. Mbiemri \u201ceuropian\u201d p\u00ebrcaktonte p\u00ebr t\u00eb at\u00eb identitet shpirt\u00ebror q\u00eb shtrihet p\u00ebrtej Europ\u00ebs gjeografike (p\u00ebr shembull, Amerik\u00ebs) dhe se ka lindur me filozofin\u00eb klasike greke. Sipas tij, p\u00ebr her\u00eb t\u00eb par\u00eb n\u00eb histori, ajo e n\u00ebnkuptoi bot\u00ebn (bot\u00ebn n\u00eb t\u00ebr\u00ebsin\u00eb e saj) si nj\u00eb \u00e7\u00ebshtje p\u00ebr t\u2019u zgjidhur. E pyeste jo p\u00ebr t\u00eb k\u00ebnaqur k\u00ebt\u00eb apo at\u00eb nevoj\u00eb praktike, por sepse njer\u00ebzimi ishte i mbytur nga pasioni i s\u00eb njohur\u00ebs\u201d. Kundera e ka \u00e7uar Europ\u00ebn Qendrore n\u00eb v\u00ebmendjen e lexuesve t\u00eb atij t\u00eb Per\u00ebndimit dhe e ka b\u00ebr\u00eb me intuita universalisht t\u00eb njohura n\u00eb sharmin e tyre. Apeli i tij ndaj s\u00eb v\u00ebrtet\u00ebs dhe liris\u00eb s\u00eb brendshme pa t\u00eb cil\u00ebn e v\u00ebrteta nuk mund t\u00eb njihet, vet\u00ebdija se n\u00eb k\u00ebrkimin e s\u00eb v\u00ebrtet\u00ebs duhet t\u00eb jesh i p\u00ebrgatitur t\u00eb p\u00ebrballesh me vdekjen. Kjo \u00ebsht\u00eb ajo q\u00eb Kundera e quante \u201cshpirti i Prag\u00ebs\u201d: \u201cIl castello<\/em> e Kafka dhe Il buon soldato Scv\u00e8ik<\/em> i Jaroslav Ha\u0161ek jan\u00eb plot me k\u00ebt\u00eb shpirt. Nj\u00eb kuptim i jasht\u00ebzakonsh\u00ebm i realitetit. Pik\u00ebpamja e njeriut t\u00eb thjesht\u00eb. Historia e par\u00eb nga posht\u00eb. Nj\u00eb thjesht\u00ebsi provokuese. Nj\u00eb gjeni i absurdes. Humoriz\u00ebm me pesimiz\u00ebm t\u00eb pafund\u201d.<\/p>\n

P\u00ebr t\u00eb, romanet jan\u00eb tregimi kaosit t\u00eb bot\u00ebs, jeta me kontradiktat e saj, dritat dhe hijet, nd\u00ebrsa filozofia, q\u00eb e donte thell\u00ebsisht, \u00ebsht\u00eb tentativa p\u00ebr t\u2019i dh\u00ebn\u00eb nj\u00eb rregull: \u201cPasioni im p\u00ebr filozofin\u00eb \u00ebsht\u00eb tipike e nj\u00eb eklektiku. Un\u00eb nuk rik\u00ebrkoj nj\u00eb t\u00eb v\u00ebrtet\u00eb: k\u00ebrkoj pasurin\u00eb e mund\u00ebsis\u00eb p\u00ebr t\u00eb par\u00eb bot\u00ebn. Fenomenologjia \u00ebsht\u00eb pika e takimit midis filozofis\u00eb dhe romanit. Ajo \u00ebsht\u00eb filozofia e gj\u00ebrave q\u00eb jan\u00eb t\u00eb qarta, p\u00ebrpra se shkenca t\u2019i matematizoj\u00eb (\u2026) N\u00eb p\u00ebrgjith\u00ebsi t\u00eb gjitha mendimet q\u00eb vijn\u00eb shum\u00eb leht\u00ebsisht nga nj\u00eb sistem, nga nj\u00eb dogm\u00eb, ma shpifin\u201d.<\/p>\n

T\u00eb gjith\u00eb protagonist\u00ebt, ata meshkuj, e historive t\u00eb Kundera jan\u00eb t\u00eb papjekur q\u00eb nuk gjenden n\u00eb realitet, n\u00eb historin\u00eb me fytyr\u00eb t\u00eb p\u00ebrbindshme, nj\u00eb vend dhe nj\u00eb m\u00ebnyr\u00eb p\u00ebr ta realizuar plot\u00ebsisht kushtin e tyre njer\u00ebzor. N\u00eb vend t\u00eb nj\u00eb kuptimi njer\u00ebzor p\u00ebr dob\u00ebsin\u00eb e karakterit t\u00eb njer\u00ebzve, Kundera k\u00ebrkon q\u00eb t\u00eb v\u00ebr\u00eb n\u00eb evidenc\u00eb dyshimet e q\u00ebndrimeve t\u00eb tyre, por duke shmangur me kujdes at\u00eb t\u00eb marrjes s\u00eb pozicioneve moraliste. N\u00eb thelb, t\u00eb gjith\u00eb \u201cheronjt\u00eb\u201d e tij jan\u00eb paksa meskin\u00eb, por edhe melankolisht njer\u00ebzor\u00eb dhe t\u00eb ngjash\u00ebm me t\u00eb gjith\u00eb ne, t\u00eb prirur nga humbja apo nga n\u00ebnshtrimi: \u201cBashk\u00ebkombasit e tij, t\u00eb cil\u00ebt si\u00e7 \u00ebsht\u00eb e njohur nuk e duan rolin e heroit (q\u00eb lufton dhe fiton), por m\u00eb shum\u00eb at\u00eb t\u00eb martirit: faktikisht martir\u00ebt i sigurojn\u00eb duke i konfirmuar n\u00eb mosveprimin ligjor t\u00eb tyre dhe duke konfirmuar se jeta ofron vet\u00ebm dy alternativa: shkat\u00ebrrimin ose bindjen\u201d. Teza e Kundera \u00ebsht\u00eb se \u00e7do sistem totalitar, por sistemet politike n\u00eb p\u00ebrgjith\u00ebsi, jan\u00eb makina q\u00eb f\u00ebminizojn\u00eb t\u00eb rriturit. Duhet harruar liria, individualiteti i secilit, t\u00eb b\u00ebrit f\u00ebmij\u00eb, reshtja s\u00eb marri me \u00e7\u00ebshtja politike t\u00eb m\u00ebdha. Kundera v\u00ebren se n\u00eb bot\u00ebn moderne rinia evokohet jo si nj\u00eb faz\u00eb, por si nj\u00eb vler\u00eb n\u00eb vet\u00ebvete. \u201cKur shqiptojn\u00eb k\u00ebt\u00eb fjal\u00eb, politikan\u00ebt kan\u00eb gjithmon\u00eb nj\u00eb qeshje idiote n\u00eb fytyr\u00eb, por un\u00eb, kur isha i ri, jetoja n\u00eb nj\u00eb periudh\u00eb terrori dhe qen\u00eb t\u00eb rinjt\u00eb ata q\u00eb duronin terrorin, n\u00eb shumic\u00eb d\u00ebrrmuese, n\u00ebp\u00ebrmjet munges\u00ebs s\u00eb p\u00ebrvoj\u00ebs, papjekuris\u00eb, moralitetit \u201cgjith\u00e7ka ose hi\u00e7\u201d, kuptimit lirik t\u00eb tyre\u201d. Kjo papjekuri e p\u00ebrhapur \u00ebsht\u00eb p\u00ebr Kundera e ardhmja jon\u00eb: \u201cF\u00ebmij\u00ebt nuk jan\u00eb e ardhmja pasi do t\u00eb jet\u00eb nj\u00eb dit\u00eb t\u00eb rritur, por sepse njer\u00ebzimi i afrohet gjithmon\u00eb e m\u00eb shum\u00eb me ta, sepse f\u00ebmij\u00ebria \u00ebsht\u00eb imazhi i s\u00eb ardhmes\u201d. N\u00eb vend t\u00eb k\u00ebsaj e ardhmja jon\u00eb e v\u00ebrtet\u00eb nuk \u00ebsht\u00eb f\u00ebmij\u00ebria, por pleq\u00ebria: \u201cNjer\u00ebzimi i v\u00ebrtet\u00eb i shoq\u00ebris\u00eb rezulton n\u00ebp\u00ebrmjet q\u00ebndrimit t\u00eb saj karshi pleq\u00ebris\u00eb. \u00cbsht\u00eb pleq\u00ebria, e ardhmja e vetme q\u00eb secili prej nesh p\u00ebrballet\u201d.<\/p>\n

Il libro del riso e dell\u2019oblio<\/em> \u00ebsht\u00eb nj\u00eb prej librave m\u00eb t\u00eb mir\u00eb dhe m\u00eb t\u00eb thell\u00eb t\u00eb Kundera: nj\u00eb seri tregimesh q\u00eb v\u00ebn\u00eb n\u00eb zjarr mrekullisht dhe me ironi t\u00eb hidhur realitetin e vendeve t\u00eb shtypura nga regjimet totalitare, por jo vet\u00eb kjo. N\u00eb titull \u00ebsht\u00eb e p\u00ebrmbledhur kuptimi i filozofis\u00eb s\u00eb Kundera: e qeshura, shakaja, p\u00ebrqeshja, satira q\u00eb g\u00ebrryen themelet e pushtetit, si edhe leht\u00ebsin\u00eb si shif\u00ebr karakteristike t\u00eb ekzistenc\u00ebs ton\u00eb; harresa si dhun\u00eb e historis\u00eb mbi njer\u00ebzit. N\u00eb lib\u00ebr, \u00c7ekosllovakia duket si \u201cshkret\u00ebrira e harres\u00ebs s\u00eb organizuar\u201d. Mirek (protagonist i tregimit La lettera perduta<\/em>) faktikisht thekson se: \u201cLufta e njeriut kund\u00ebr pushtetit \u00ebsht\u00eb luft\u00eb e kujtes\u00ebs ndaj harres\u00ebs. Individ\u00ebt axhitohen n\u00eb jet\u00ebn e tyre t\u00eb p\u00ebrditshme: disa luftojn\u00eb pik\u00ebrisht p\u00ebr t\u00eb dal\u00eb nga ajo kap\u00eb anonimiteti q\u00eb p\u00ebrb\u00ebn nj\u00eb prej element\u00ebve thelb\u00ebsor\u00eb t\u00eb ruajtjes, nga ana e pushtetit, e nj\u00eb konsensusi pasiv t\u00eb popullsis\u00eb\u201d. P\u00ebr nj\u00eb paradoks, thekson Kundera, \u00ebsht\u00eb n\u00eb themelet e policis\u00eb pavdek\u00ebsia jon\u00eb unike. N\u00eb tregimin Gli angeli<\/em>, q\u00eb p\u00ebrfaq\u00ebson triumfin e ankthit t\u00eb infantilizimit, protagonistja Tamina gjendet n\u00eb nj\u00eb ishull (shum\u00eb e ngjashme me \u00c7ekosllovakin\u00eb e viteve \u201870), plot me f\u00ebmij\u00eb vet\u00ebm f\u00ebmij\u00eb, ku d\u00ebgjohet nj\u00eb muzik\u00eb idiote dhe presidenti i harres\u00ebs ul\u00ebren: \u201cF\u00ebmij\u00eb, t\u00eb jetosh \u00ebsht\u00eb lumturi!\u201d (Deti, zit, to je stest\u00ec!)<\/em> .<\/p>\n

Paradoskalisht, por deri n\u00eb nj\u00eb pik\u00eb t\u00eb caktuar, personazhi m\u00eb dinjitoz dhe koherent, p\u00ebr shembull tek Insostenibile leggerezza<\/em>, \u00ebsht\u00eb nj\u00eb qen me emrin Karenin. Kundera b\u00ebn nj\u00eb analiz\u00eb t\u00eb pam\u00ebshirshme t\u00eb raporteve midis njer\u00ebzve dhe kafsh\u00ebve, duke filluar nga Genesi<\/em>: \u201cQysh nga fillimi i Genesi<\/em> \u00ebsht\u00eb shkruar se Zoti e krijoi njeriun p\u00ebr t\u2019i besuar dominimin mbi zogjt\u00eb, peshqit dhe kafsh\u00ebt. Natyrisht q\u00eb Genesi<\/em> \u00ebsht\u00eb shkruar nga nj\u00eb njeri dhe jo nga nj\u00eb kal\u00eb. Nuk ekziston asnj\u00eb siguri se Zoti ia ka besuar v\u00ebrtet njeriut dominimin mbi krijesat e tjera. Faktikisht ka t\u00eb ngjar\u00eb se njeriu \u00ebsht\u00eb shpikur nga Zoti p\u00ebr ta shenjt\u00ebruar dominimin q\u00eb ai ka uzurpuar mbi lop\u00ebn dhe kalin. Po, e drejta p\u00ebr t\u00eb vrar\u00eb nj\u00eb dre apo nj\u00eb lop\u00eb \u00ebsht\u00eb gj\u00ebja e vetme mbi t\u00eb cil\u00ebn i gjith\u00eb njer\u00ebzimi bie dakord v\u00ebllaz\u00ebrisht, edhe gjat\u00eb luft\u00ebrave m\u00eb t\u00eb p\u00ebrgjakshme. Kjo e drejt\u00eb na duket e qart\u00eb sepse n\u00eb maj\u00ebn e hierarkis\u00eb gjejm\u00eb veten ton\u00eb, por do t\u00eb mjaftonte q\u00eb t\u00eb hynte n\u00eb loj\u00eb nj\u00eb njeri i tret\u00eb, p\u00ebr shembull nj\u00eb vizitor nga nj\u00eb planet tjet\u00ebr, t\u00eb cilit Zoti i ka th\u00ebn\u00eb: \u201cDo t\u00eb mbret\u00ebrosh mbi krijesat e t\u00eb gjitha yjeve t\u00eb tjera!\u201d, dhe gjith\u00e7ka evidenton tek Genesi<\/em> do t\u00eb b\u00ebhej papritmas problematike. Nj\u00eb njeri u sulmuar n\u00eb nj\u00eb karroc\u00eb nga nj\u00eb marsian apo ndoshta piqet nga nj\u00eb banor i Rrug\u00ebs s\u00eb Qum\u00ebshtit, na kujton ndoshta kotolet\u00ebn e q\u00ebngjit q\u00eb zakonisht pritej n\u00eb pjat\u00ebn e tij dhe do t\u2019i k\u00ebrkoj\u00eb falje (me vones\u00eb!) lop\u00ebs\u201d.<\/p>\n

Masa e njer\u00ebzimit ton\u00eb \u00ebsht\u00eb n\u00eb raportin q\u00eb kemi ndaj kafsh\u00ebve. Kundera ka merit\u00ebn q\u00eb ka ngritur nj\u00eb reflektim mbi kitsch si \u201cthelbi i koh\u00ebs ton\u00eb\u201d: kitsch \u00ebsht\u00eb reduktimi i t\u00eb gjitha kritereve t\u00eb vler\u00ebsimit t\u00eb aksioneve njer\u00ebzore ndaj madh\u00ebshtis\u00eb s\u00eb efektit q\u00eb prodhojn\u00eb. Trasformimi i racionalitetit n\u00eb mizori: \u201cMizoria m\u00eb e tmerrshme \u00ebsht\u00eb gjithmon\u00eb e lidhur me pretendimin e let\u00ebrsis\u00eb p\u00ebr t\u2019u b\u00ebr\u00eb vet\u00eb ajo Guida e ndritshme e Historis\u00eb\u201d. Edhe p\u00ebr k\u00ebt\u00eb qe shum\u00eb polemik ndaj let\u00ebrsis\u00eb ruse. Nuk duronte Dostoevskij, por ashtu si Nabokov, dashuronte shum\u00eb Tolstoj: \u201cTolstoj ka qen\u00eb ndoshta i pari q\u00eb kuptoi rolin e iracionales n\u00eb sjelljen njer\u00ebzore. Roli i luajtur nga budallall\u00ebku, por sidomos nga pap\u00ebrgjegjshm\u00ebria e aksioneve njer\u00ebzore t\u00eb udh\u00ebhequra nga n\u00ebnvet\u00ebdija q\u00eb \u00ebsht\u00eb e pakontrolluar sesa e pakontrollueshme. Autori i par\u00eb i monologut t\u00eb brendsh\u00ebm nuk \u00ebsht\u00eb Joyce, por Tolstoj\u201d. Kundera i kund\u00ebrvinte Dostojevskij romancier\u00ebt francez\u00eb q\u00eb i dashuronte shum\u00eb, si puna e Rabelais dhe Diderot: i dukej se kishin arritur t\u00eb b\u00ebnin nj\u00eb sintez\u00eb t\u00eb dhimbjes, racionalitetit dhe pakuptim\u00ebsis\u00eb.<\/p>\n

N\u00eb diskutimin e falenderimit p\u00ebr dh\u00ebnien e \u00e7mimit p\u00ebr panairin e Jeruzalemit (qershor 1985), Kundera tha: \u201cKa nj\u00eb proverb t\u00eb shk\u00eblqyer hebraik: \u201cNjeriu mendon, Zoti qesh\u201d\u201d. (si\u00e7 ka n\u00ebnvizuar Dennis Linder, proverbi i cituar nga Kundera \u00ebsht\u00eb proverbi jidish Der Mensch tracht und Gott lacht<\/em>. Pra do t\u00eb ishte p\u00ebr t\u2019u p\u00ebrkthyer m\u00eb korrekt\u00ebsisht si \u201cNjeriu b\u00ebn projekte dhe Zoti qesh\u201d). Kundera shtoi: \u201cM\u00eb p\u00eblqen t\u00eb mendoj se arti i romanit ka ardhur n\u00eb bot\u00eb me Fran\u00e7ois Rabelais, si jehon\u00eb e t\u00eb qeshurit hyjnor, por pse Zoti qesh, duke par\u00eb njeriun q\u00eb mendon? Sepse njeriu mendon dhe e v\u00ebrteta i largohet. Sepse njer\u00ebzit sa m\u00eb shum\u00eb mendojn\u00eb, aq m\u00eb shum\u00eb mendimet e tyre divergjojn\u00eb dhe, s\u00eb fundi, sepse njeriu nuk \u00ebsht\u00eb kurr\u00eb ai q\u00eb mendon se \u00ebsht\u00eb. (\u2026) Pik\u00ebrisht kur humbet sigurin\u00eb e s\u00eb v\u00ebrtet\u00ebs dhe konsensusi unanim i t\u00eb tjer\u00ebve se\u00eb njeriu b\u00ebhet individ. Romani \u00ebsht\u00eb parajsa imagjinare e individ\u00ebve; \u00ebsht\u00eb territori kur askush nuk e posedon t\u00eb v\u00ebrtet\u00ebn\u201d. N\u00eb k\u00ebt\u00eb rast Kundera theksoi se hebrenjt\u00eb, t\u00eb m\u00ebrguar nga toka e tyre e origjin\u00ebs dhe, p\u00ebr pasoj\u00eb, t\u00eb ngritur mbi pozicionet nacionaliste, kan\u00eb treguar gjithmon\u00eb nj\u00eb ndjeshm\u00ebri t\u00eb jasht\u00ebzakonshme p\u00ebr nj\u00eb Europ\u00eb mbikombtare, nj\u00eb Europ\u00eb t\u00eb konceptuar si territor, por si kultur\u00eb\u201d.<\/p>\n

Kundera ishte i bindur se budallall\u00ebku buron nga t\u00eb pasurit e nj\u00eb p\u00ebrgjigje p\u00ebr pdo gj\u00eb dhe urt\u00ebsia buron nga t\u00eb pasurit p\u00ebr \u00e7do gj\u00eb nj\u00eb pyetje. Si\u00e7 i tha Philip Roth q\u00eb e intervistonte: \u201cRomancieri u m\u00ebson njer\u00ebzve ta kapin bot\u00ebn si pyetje\u201d (Philip Roth, \u201cThe Most Original Book of the Season\u201d, New York Times<\/em>, 30 n\u00ebntor 1980). Q\u00ebndrimi i mosbesimit radikal n\u00eb \u201cracionalitetin historik dhe politik\u201d, Kundera me siguri e ka theksuar me zhg\u00ebnjimin politik. Kundera aderoi n\u00eb Partin\u00eb Komuniste \u00c7ekosllovake n\u00eb 1948. U p\u00ebrjashtua n\u00eb 1950. U ripranua automatikisht n\u00eb 1956. S\u00ebrish u p\u00ebrjashtua dhe definitivisht n\u00eb 1970: \u201cN\u00eb t\u00eb kaluar\u00ebn edhe un\u00eb kam besuar se e ardhmja ishte gjykat\u00ebsi i vet\u00ebm kompetent i veprave dhe i veprimeve tona. M\u00eb pas kam kuptuar se flirti me t\u00eb ardhmen \u00ebsht\u00eb m\u00eb i keqi i konformizmave, adhurimi m\u00eb i \u00e7osht\u00ebr i m\u00eb t\u00eb fortit. Sepse e ardhmja \u00ebsht\u00eb gjithnj\u00eb m\u00eb e fort\u00eb se e tashmja\u201d.<\/p>\n

Tek L\u2019insostenibile leggerezza dell\u2019essere<\/em>, Kundera i beson protagonistit Tom\u00e1\u0161 nj\u00eb refleksion tejet i ndritsh\u00ebm dhe i pam\u00ebshirsh\u00ebm mbi p\u00ebrgjegj\u00ebsit\u00eb, me aktualitet t\u00eb madh: \u201cKush mendon se regjimet komuniste t\u00eb Europ\u00ebs Qendrore jan\u00eb ekskulzivisht vep\u00ebr e kriminel\u00ebve, l\u00eb t\u00eb mos kapet nj\u00eb e v\u00ebrtet\u00eb themelore: regjimet kriminale nuk u krijuan nga kriminel\u00eb, por nga entuziast\u00eb, t\u00eb bindur se pat\u00ebn zbuluar rrug\u00ebn e vetme drejt parajs\u00ebs. Ata mbrojt\u00ebn me kurajo at\u00eb rrug\u00eb, duke ekzekutuar p\u00ebr k\u00ebt\u00eb shum\u00eb persona. N\u00eb vijim, qe e qart\u00eb se parajsa nuk ekzistonte dhe se entuziast\u00ebt\u00a0 qen\u00eb pra vras\u00ebs. At\u00ebhere t\u00eb gjith\u00eb filluan t\u00eb armiq\u00ebsohen kund\u00ebr komunist\u00ebve: \u201cJeni p\u00ebrgjegj\u00ebs p\u00ebr fatkeq\u00ebsit\u00eb e vendit (\u00ebsht\u00eb varf\u00ebruar dhe katandisur si mos m\u00eb keq), p\u00ebr humbjen e pavar\u00ebsis\u00eb s\u00eb tij (ka r\u00ebn\u00eb n\u00eb dor\u00ebn e Rusis\u00eb), t\u00eb vras\u00ebsve gjyq\u00ebsor\u00eb\u201d. Njer\u00ebzit q\u00eb akuzoheshin p\u00ebrgjigjeshin: \u201cNe nuk e dinim! Jemi mashtruar. Ne besonim! N\u00eb thell\u00ebsit\u00eb e zemr\u00ebs jemi t\u00eb pafajsh\u00ebm!\u201d. Diskutimi reduktohej n\u00eb k\u00ebt\u00eb pyetje: \u201cV\u00ebrtet ata nuk e dinin? Apo vet\u00ebm shtireshin se nuk kishin ditur asgj\u00eb?\u201d. Tomas ndiqte diskutimin (ashtu si\u00e7 e ndiqnin t\u00eb 10 milion \u00e7ek\u00ebt) dhe thuhej se midis komunist\u00ebve kishte me siguri kush nuk ishte krejt\u00ebsisht n\u00eb err\u00ebsir\u00eb (duhej t\u00eb kishin d\u00ebgjuar gjithmon\u00eb t\u00eb flitej p\u00ebr tmerret q\u00eb qen\u00eb kryer dhe q\u00eb kryheshin akoma n\u00eb Rusin\u00eb pasrevolucionare).<\/p>\n

Por kishte mund\u00eblsi q\u00eb pjesa m\u00eb e madhe prej tyre nuk dinte v\u00ebrtet asgj\u00eb dhe u tha se \u00e7\u00ebshtja themelore nuk ishte: \u201cDinim apo nuk dinim?\u201d, por: \u201cN\u00ebse je i pafajsh\u00ebm vet\u00ebm p\u00ebr faktin q\u00eb nuk dinin? Nj\u00eb budalla i ulur n\u00eb fron lirohet nga \u00e7do p\u00ebrgjegj\u00ebsi p\u00ebr faktin q\u00eb \u00ebsht\u00eb budalla?\u201d. Le t\u00eb pranojm\u00eb se nj\u00eb prokuror \u00e7ek q\u00eb n\u00eb fillimin e viteve \u201950 k\u00ebrkonte d\u00ebnimin me vdekje p\u00ebr nj\u00eb t\u00eb pafajsh\u00ebm q\u00eb \u00ebsht\u00eb mashtruar nga policia sekrete ruse dhe nga qeveria e tij, por tani e dijm\u00eb t\u00eb gjith\u00eb se akuzat qen\u00eb absurde dhe gjykat\u00ebsit e pafajsh\u00ebm, at\u00ebhere si \u00ebsht\u00eb e mundur q\u00eb po ky prokuror mbron past\u00ebrtin\u00eb e shpirtit t\u00eb tij dhe rreh gjoksin: \u201cVet\u00ebdija ime \u00ebsht\u00eb e panjoll\u00eb, un\u00eb nuk e dija, un\u00eb besoja\u201d. Faji i tij i pashmangsh\u00ebm nuk q\u00ebndron pik\u00ebrisht n\u00eb at\u00eb \u201cUn\u00eb nuk e dija! Un\u00eb besoja!\u201d? Qe at\u00ebhere q\u00eb Tomas i erdhi n\u00eb mendje historia e Edipit: Edipi nuk e dinte se flinte me n\u00ebn\u00ebn e tij, por e kuptoi at\u00eb kishte ndodhur nuk u ndje i pafajsh\u00ebm. Nuk mundi t\u00eb duronte mas\u00ebn e fatkeq\u00ebsive q\u00eb kishte shkaktuar me padijen e vet, nxorri syt\u00eb dhe, i verb\u00ebr, u largua nga Teba. Tomas d\u00ebgjonte ul\u00ebrim\u00ebn e komunist\u00ebve q\u00eb mbronin past\u00ebrtin\u00eb e brendshme t\u00eb tyre dhe thoshte me vete: \u201cP\u00ebr fajin e vet\u00ebdijes ton\u00eb toka jon\u00eb ka humbur p\u00ebr shekuj me radh\u00eb lirin\u00eb e saj dhe ju ul\u00ebrini se ndjeheshit t\u00eb pafajsh\u00ebm? Si mund t\u00eb shikoni akoma p\u00ebrreth? Si mund t\u00eb mos provoni kapri\u00e7o? Jeni apo nuk jeni t\u00eb aft\u00eb t\u00eb shikoni? Sikur t\u00eb kishit sy, duhet t\u2019i hiqnit dhe t\u00eb largoheshit nga Teba!\u201d\u201d.<\/p>\n

Qysh nga vitet \u201980 (intervista, n\u00ebn kujdesin e Olga Carlisie, \u00ebsht\u00eb shfaqur n\u00eb New York Times<\/em> m\u00eb 19 maj 1984), Kundera nuk besonte m\u00eb as tek e majta, as tek e djathta. I gjente koncepte t\u00eb tejkaluara: \u201cRreziku q\u00eb na k\u00ebrc\u00ebnon \u00ebsht\u00eb perandoria totalitare. Khomeini, Mao, Stalini: jan\u00eb t\u00eb majt\u00eb apo t\u00eb djatht\u00eb? Totalitarizmi nuk \u00ebsht\u00eb kurr\u00eb as i majt\u00eb dhe as i djatht\u00eb, bile brenda dominimit t\u00eb tij t\u00eb dy vdesin. Nuk kam qen\u00eb kurr\u00eb besimtar, por pasi kam par\u00eb katolik\u00ebt e verb\u00ebr q\u00eb jan\u00eb persekutuar gjat\u00eb terrorit stalinist, kam ndjer\u00eb solidaritetin m\u00eb t\u00eb thell\u00eb ndaj tyre. ajo q\u00eb na ndante, besimi tek Zoti, ishte dyt\u00ebsor respektivisht asaj q\u00eb na bashkonte. N\u00eb Prag\u00eb i varnin socialist\u00ebt dhe prift\u00ebrinjt\u00eb. Lindi k\u00ebsht\u00eb nj\u00eb v\u00ebllaz\u00ebri midis t\u00eb varurve. \u00cbsht\u00eb p\u00ebr k\u00ebt\u00eb q\u00eb lufta k\u00ebmb\u00ebngul\u00ebse midis t\u00eb majt\u00ebs dhe t\u00eb djatht\u00ebs m\u00eb duket primitive dhe mjaft provinciale. Urrej t\u00eb marr\u00eb pjes\u00eb n\u00eb jet\u00ebn politike, pavar\u00ebsisht se politika m\u00eb magjeps si spektak\u00ebl. Nj\u00eb spektak\u00ebl tragjik, vdekjepur\u00ebs n\u00eb Lindje; intelektualisht shterp, por arg\u00ebtues n\u00eb Per\u00ebndim\u2026\u201d.<\/p>\n

Sot nuk \u00ebsht\u00eb as k\u00ebshtu: patjet\u00ebr m\u00eb keq dhe vlen gjithmon\u00eb ajo barcaleta boheme q\u00eb Kundera p\u00eblqente ta tregonte: \u201cNj\u00eb \u00e7ek b\u00ebn nj\u00eb k\u00ebrkes\u00eb p\u00ebr viz\u00eb emigrimi. Funksionari e pyet: \u201cKu do t\u00eb shkosh?\u201d, \u201cNuk ka r\u00ebnd\u00ebsi\u201d, i p\u00ebrgjigjet njeriu. I jep nj\u00eb hart\u00eb bote: \u201cJu lutem, zgjidhni\u201d. Njeriu e sheh hart\u00ebn e bot\u00ebs, kthehet me ngadal\u00eb dhe i thot\u00eb: \u201cNuk keni nj\u00eb hart\u00eb tjet\u00ebr bote?\u201d.<\/p>\n

(nga MicroMega<\/em>)<\/p>\n

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

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

Nj\u00eb portret i shkrimtarit t\u00eb madh \u00e7ek q\u00eb sapo \u00ebsht\u00eb ndar\u00eb nga jeta. Rip\u00ebrshkuajm\u00eb romanet, personazhet, idet\u00eb politike dhe vizionet ekzistenciale t\u00eb nj\u00ebrit prej romancier\u00ebve m\u00eb t\u00eb m\u00ebdhenj t\u00eb gjysm\u00ebs s\u00eb dyt\u00eb t\u00eb \u2018900. N\u00eb fund t\u00eb romanit m\u00eb t\u00eb famsh\u00ebm t\u00eb Milan Kundera, L\u2019insostenibile leggerezza dell\u2019essere, protagonisti Tom\u00e1\u0161 pranon se \u00ebsht\u00eb i lumtur: \u201cAma …<\/p>\n","protected":false},"author":4,"featured_media":51468,"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\/51467"}],"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=51467"}],"version-history":[{"count":0,"href":"https:\/\/foltore.al\/index.php\/wp-json\/wp\/v2\/posts\/51467\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/foltore.al\/index.php\/wp-json\/wp\/v2\/media\/51468"}],"wp:attachment":[{"href":"https:\/\/foltore.al\/index.php\/wp-json\/wp\/v2\/media?parent=51467"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/foltore.al\/index.php\/wp-json\/wp\/v2\/categories?post=51467"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/foltore.al\/index.php\/wp-json\/wp\/v2\/tags?post=51467"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}