A ka di\u00e7ka t\u00eb ve\u00e7ant\u00eb n\u00eb m\u00ebnyr\u00ebn se si grat\u00eb merren me filozofin\u00eb apo kjo \u00ebsht\u00eb thjesht nj\u00eb ide tjet\u00ebr esencialiste q\u00eb na pengon?<\/p>\n\n\n\n
\u00c7far\u00eb kontribuojn\u00eb filozof\u00ebt n\u00eb filozofi? Si e pasurojn\u00eb at\u00eb? Kjo ting\u00ebllon si nj\u00eb pyetje e \u00e7uditshme, megjithat\u00eb grave n\u00eb filozofi shpesh u k\u00ebrkohet t\u00eb shpjegojn\u00eb se \u00e7far\u00eb kontribuojn\u00eb n\u00eb filozofi tani q\u00eb u lejohet t\u00eb b\u00ebjn\u00eb filozofi n\u00eb m\u00ebnyr\u00eb profesionale. N\u00eb themel t\u00eb k\u00ebsaj pyetje \u00ebsht\u00eb nj\u00eb ndjenj\u00eb q\u00eb z\u00ebrat tan\u00eb nuk shihen si z\u00ebra filozof\u00ebsh, por kryesisht si z\u00ebra grash. \u00cbsht\u00eb sikur grat\u00eb do t\u00eb kishin domosdoshm\u00ebrisht nj\u00eb k\u00ebndv\u00ebshtrim dallues, si grup, n\u00eb vend q\u00eb t\u00eb ken\u00eb thjesht pik\u00ebpamjet individuale q\u00eb ato kan\u00eb si filozofe.<\/p>\n\n\n\n
Ndoshta kjo pyetje lind sepse historikisht, deri von\u00eb, grave u jepeshin pak mund\u00ebsi q\u00eb angazhimi i tyre t\u00eb merrej seriozisht dhe t\u00eb arrinin sukses n\u00eb filozofi, dhe ato ende jan\u00eb t\u00eb n\u00ebnp\u00ebrfaq\u00ebsuara n\u00eb filozofin\u00eb akademike. Megjithat\u00eb, ekziston nj\u00eb tradit\u00eb e pasur e kontributit filozofik t\u00eb grave, q\u00eb nga koh\u00ebrat e lashta e deri m\u00eb sot, pavar\u00ebsisht pengesave t\u00eb m\u00ebdha me t\u00eb cilat u p\u00ebrball\u00ebn: n\u00eb bot\u00ebn e lasht\u00eb, Hypatia e Aleksandris\u00eb, Hipparchia e Maroneis\u00eb dhe Arete e Kiren\u00ebs; n\u00eb shekullin XVII, Elena Cornaro Piscopia e Venecias (gruaja e par\u00eb q\u00eb mori nj\u00eb diplom\u00eb universitare) dhe Margaret Cavendish Dukesha e Newcastle; dhe n\u00eb shekullin XVIII, Laura Bassi dhe Dorothea Erxleben.<\/p>\n\n\n\n
Grat\u00eb shpesh duhej t\u00eb kontribuonin n\u00eb m\u00ebnyr\u00eb anonime \u2013 Parimet e filozofis\u00eb m\u00eb t\u00eb lasht\u00eb dhe moderne t\u00eb Lady Anne Conway u botuan n\u00eb m\u00ebnyr\u00eb anonime pas vdekjes s\u00eb saj n\u00eb vitin 1690 \u2013 ose p\u00ebrndryshe duke ua komunikuar mendimet e tyre filozof\u00ebve burra p\u00ebrmes letrave, ve\u00e7an\u00ebrisht Elisabeth, Princesha Palatine e Bohemis\u00eb n\u00eb korrespondenc\u00ebn e saj me Rene Descartes. Megjithat\u00eb, edhe pse ato shkruan, puna e tyre v\u00ebshtir\u00eb se ka hyr\u00eb ndonj\u00ebher\u00eb n\u00eb kanunin filozofik dhe as nuk \u00ebsht\u00eb botuar. Duket se grat\u00eb shkruanin me ‘boj\u00eb t\u00eb padukshme’, si\u00e7 e tha Eileen O’Neill n\u00eb 1997, dhe puna e tyre \u00ebsht\u00eb zhdukur nga historia e filozofis\u00eb – sepse kontributi i tyre konsiderohej i rreziksh\u00ebm pasi sfidonte status quo-n\u00eb dhe k\u00ebshtu hesht\u00ebn sistematikisht ose sepse \u00e7\u00ebshtjet q\u00eb kishin t\u00eb b\u00ebnin me grat\u00eb nuk konsideroheshin mjaft serioze, ose sepse di\u00e7ka q\u00eb shkruhej nga grat\u00eb tregonte se ishte di\u00e7ka e par\u00ebnd\u00ebsishme.<\/p>\n\n\n\n
N\u00eb vitin 2013, Wesley Buckwalter dhe Stephen Stich argumentuan se ka dallime gjinore n\u00eb intuit\u00eb q\u00eb mund t\u00eb shpjegojn\u00eb n\u00ebnp\u00ebrfaq\u00ebsimin e grave n\u00eb filozofi. Nuk mendoj se ka arsye t\u00eb forta p\u00ebr t\u00eb mb\u00ebshtetur nj\u00eb pretendim se grat\u00eb mendojn\u00eb ndryshe nga burrat, por jeta e grave shpesh i vendos ato n\u00eb nj\u00eb pozicion q\u00eb \u00e7on n\u00eb interesa t\u00eb ndryshme filozofike dhe n\u00eb kontribute t\u00eb ndryshme, madje, ndonj\u00ebher\u00eb, n\u00eb intuita t\u00eb ndryshme. Kjo mund t\u00eb shpjegoj\u00eb pjes\u00ebrisht pse grat\u00eb jan\u00eb t\u00eb n\u00ebnp\u00ebrfaq\u00ebsuara n\u00eb filozofin\u00eb akademike, por edhe se si kontributet e tyre mund ta zgjerojn\u00eb dhe pasurojn\u00eb at\u00eb. Ndon\u00ebse sot grat\u00eb nuk p\u00ebrjashtohen nga filozofia si dikur, ato shpesh i n\u00ebnshtrohen nj\u00eb lloj tjet\u00ebr margjinalizimi q\u00eb konsiston n\u00eb temat q\u00eb ndonj\u00ebher\u00eb shkruajn\u00eb se si nuk pranohen p\u00ebr t\u00eb mos pranuar si t\u00eb zakonshme apo edhe \u2018serioze\u2019 nga njer\u00ebzit q\u00eb ushtrojn\u00eb pushtet brenda filozofis\u00eb.<\/p>\n\n\n\n
Pra, p\u00ebr t\u00eb b\u00ebr\u00eb nj\u00eb pyetje t\u00eb shpesht\u00eb q\u00eb nuk \u00ebsht\u00eb b\u00ebr\u00eb kurr\u00eb p\u00ebr burrat n\u00eb filozofi: si kan\u00eb kontribuar grat\u00eb n\u00eb k\u00ebt\u00eb disiplin\u00eb? P\u00ebrgjigja e thjesht\u00eb \u00ebsht\u00eb se filozofia e grave \u00ebsht\u00eb e larmishme pasi nuk ekziston nj\u00eb m\u00ebnyr\u00eb e vetme e t\u00eb qenit grua ose nj\u00eb m\u00ebnyr\u00eb se si ato mendojn\u00eb.. Grat\u00eb kan\u00eb kontribuar n\u00eb m\u00ebnyra t\u00eb ndryshme dhe puna e tyre shtrihet nga filozofia analitike e logjik\u00ebs (p.sh. Susan Stebbing, Susan Haack, Ruth Barcan Marcus) deri te fusha t\u00eb reja n\u00eb etik\u00ebn e aplikuar (p.sh. Martha Nussbaum, Judith Jarvis Thomson, Christine Korsgaard). Dhe sigurisht, grat\u00eb duhet t\u00eb jen\u00eb t\u00eb lira t\u00eb kontribuojn\u00eb n\u00eb filozofi ashtu si\u00e7 e shohin t\u00eb arsyeshme individualisht, dhe jo t\u00eb detyrohen q\u00eb si gra t\u00eb shkruajn\u00eb sipas vizionit t\u00eb dikujt tjet\u00ebr. Megjithat\u00eb, m\u00ebnyra m\u00eb e dukshme q\u00eb grat\u00eb kan\u00eb kontribuar \u00ebsht\u00eb adresimi i pyetjeve q\u00eb lindin p\u00ebr grat\u00eb, n\u00eb radh\u00eb t\u00eb par\u00eb, n\u00eb fush\u00ebn e filozofis\u00eb feministe. Megjith\u00ebse qasjet filozofike feministe, si ato t\u00eb<\/p>\n\n\n\n
Judith Butler, Luce Irigaray dhe Patricia Hill Collins, jan\u00eb shum\u00eb t\u00eb ndryshme nga nj\u00ebra-tjetra, ato n\u00eb p\u00ebrgjith\u00ebsi kan\u00eb qen\u00eb nj\u00eb p\u00ebrpjekje p\u00ebr t\u00eb nxjerr\u00eb n\u00eb drit\u00eb at\u00eb q\u00eb tradicionalisht \u00ebsht\u00eb konsideruar si nj\u00eb k\u00ebndv\u00ebshtrim objektiv, e cila n\u00eb fakt, lidhej ekskluzivisht me nj\u00eb k\u00ebndv\u00ebshtrim t\u00eb ve\u00e7ant\u00eb, at\u00eb t\u00eb burrit \u2013 at\u00eb q\u00eb konsiderohet si i men\u00e7ur vet\u00ebm sepse \u00ebsht\u00eb burr\u00eb.<\/p>\n\n\n\n
Ideja e tradicionale dhe mbizot\u00ebruese ka qen\u00eb gjithmon\u00eb se filozofia \u00ebsht\u00eb e shk\u00ebputur dhe n\u00eb thelb e paprekur nga historia apo kultura. Ajo q\u00eb anashkalohet n\u00eb filozofi \u2013 di\u00e7ka q\u00eb filozof\u00ebt si Friedrich Nietzsche, S\u00f8ren Kierkegaard dhe Stebbing kan\u00eb v\u00ebn\u00eb n\u00eb dukje \u2013 \u00ebsht\u00eb se i dijshmi nuk \u00ebsht\u00eb nj\u00eb mendje pa trup; konteksti n\u00eb t\u00eb cilin ndodhemi ndikon n\u00eb mendimin e dikujt n\u00eb m\u00ebnyra q\u00eb mund t\u00eb mos v\u00ebrehen prej dikujt q\u00eb \u00ebsht\u00eb i patrazuar n\u00eb at\u00eb kontekst. Pra, pik\u00ebpamja e dekontekstualizuar q\u00eb tradicionalisht lidhet me objektivitetin mund t\u00eb shihet si e kund\u00ebrta: as e paanshme dhe as universale. Teorit\u00eb feministe argumentojn\u00eb se kontekstualizimi i k\u00ebrkimit mund t\u00eb jet\u00eb m\u00ebnyra e vetme p\u00ebr t\u00eb nxjerr\u00eb n\u00eb drit\u00eb t\u00eb v\u00ebrteta t\u00eb r\u00ebnd\u00ebsishme dhe p\u00ebr t\u00eb zgjeruar kuptimin ton\u00eb p\u00ebr bot\u00ebn duke ekspozuar paragjykimet q\u00eb jan\u00eb aq t\u00eb rr\u00ebnjosura n\u00eb shoq\u00ebrit\u00eb patriarkale saq\u00eb jan\u00eb b\u00ebr\u00eb t\u00eb padukshme.<\/p>\n\n\n\n
Natyrisht, grat\u00eb ndryshojn\u00eb nga nj\u00ebra-tjetra dhe teorit\u00eb e ndryshme feministe kan\u00eb angazhime dhe qasje t\u00eb ndryshme, por ato kan\u00eb k\u00ebt\u00eb t\u00eb p\u00ebrbashk\u00ebt: ato zakonisht fillojn\u00eb me iden\u00eb se grat\u00eb kan\u00eb p\u00ebsuar shtypje sistematike p\u00ebr shkak t\u00eb gjinis\u00eb s\u00eb tyre dhe se kjo ndikon n\u00eb pozicionin e tyre. Por gjithashtu, m\u00eb e r\u00ebnd\u00ebsishmja, ndikon tek ato si dijetare. Shkrimtar\u00eb t\u00eb till\u00eb p\u00ebrshkruajn\u00eb m\u00ebnyra p\u00ebr ta kap\u00ebrcyer k\u00ebt\u00eb, n\u00eb m\u00ebnyr\u00eb q\u00eb k\u00ebrkimi t\u00eb mos jet\u00eb i nj\u00ebansh\u00ebm. N\u00eb k\u00ebt\u00eb kuptim, \u00ebsht\u00eb nj\u00eb m\u00ebnyr\u00eb p\u00ebr t\u00eb ri-menduar se \u00e7far\u00eb p\u00ebrb\u00ebn realisht t\u00eb qenit objektiv \u2013 dhe p\u00ebr ta kthyer \u201ck\u00ebndv\u00ebshtrimi nga hi\u00e7i\u201d n\u00eb nj\u00eb k\u00ebndv\u00ebshtrim nga realiteti i jetuar. Duke q\u00ebndruar n\u00eb k\u00ebt\u00eb realitet, grat\u00eb jan\u00eb gjithashtu n\u00eb nj\u00eb pozit\u00eb t\u00eb privilegjuar p\u00ebr t\u00eb identifikuar disa pabarazi dhe padrejt\u00ebsi sociale dhe p\u00ebr t\u00eb ofruar njohuri rreth k\u00ebtyre fenomeneve q\u00eb p\u00ebrndryshe do t\u00eb zhdukeshin. P\u00ebr shembull, nj\u00eb grua q\u00eb kthehet n\u00eb sht\u00ebpi pas nj\u00eb dite pune p\u00ebr t\u00eb filluar ‘nd\u00ebrrimin e dyt\u00eb’ mund t\u00eb ket\u00eb nj\u00eb pamje m\u00eb t\u00eb qart\u00eb t\u00eb pabarazive t\u00eb pun\u00ebs, pun\u00ebs s\u00eb papaguar q\u00eb duhet t\u00eb b\u00ebjn\u00eb grat\u00eb. Kjo mund t\u00eb jet\u00eb nj\u00eb pik\u00ebnisje epistemike q\u00eb nuk \u00ebsht\u00eb e disponueshme p\u00ebr shumic\u00ebn e burrave.<\/p>\n\n\n\n
Epistemologjia (studion teorin\u00eb e dituris\u00eb) feministe fillon pik\u00ebrisht nga kjo ide: se rrethanat e jet\u00ebs son\u00eb p\u00ebrb\u00ebjn\u00eb pjes\u00ebrisht jet\u00ebn ton\u00eb epistemike \u2013 ato ndikojn\u00eb n\u00eb m\u00ebnyr\u00ebn se si ne e kuptojm\u00eb bot\u00ebn, \u00e7far\u00eb dim\u00eb p\u00ebr t\u00eb, por edhe n\u00eb m\u00ebnyr\u00ebn se si pranohen pik\u00ebpamjet tona. Vepra e Miranda Fricker ka treguar se si stereotipet, marr\u00ebdh\u00ebniet shoq\u00ebrore hierarkike dhe rolet tradicionale gjinore ndikojn\u00eb n\u00eb m\u00ebnyr\u00ebn se si p\u00ebrftohet dhe shp\u00ebrndahet dija dhe si merret d\u00ebshmia. Fricker shpiku termin ‘padrejt\u00ebsi epistemike’ p\u00ebr format e padrejt\u00ebsis\u00eb q\u00eb rrall\u00eb merren seriozisht – padrejt\u00ebsi q\u00eb vijn\u00eb n\u00eb momentin kur q\u00ebndrimit tuaj si dijetar nuk i jepet asnj\u00eb vler\u00ebsim p\u00ebr shkak t\u00eb statusit tuaj shoq\u00ebror.<\/p>\n\n\n\n
Ka gj\u00ebra q\u00eb nuk mund t’i shohim n\u00ebse nuk kemi aparatin konceptual p\u00ebr ta b\u00ebr\u00eb nj\u00eb gj\u00eb t\u00eb till\u00eb.<\/strong><\/p>\n\n\n\n Fricker solli n\u00eb drit\u00eb fenomenin e ‘padrejt\u00ebsis\u00eb s\u00eb d\u00ebshmis\u00eb’: kur d\u00ebshmia juaj nuk konsiderohet e besueshme sepse i p\u00ebrkisni nj\u00eb grupi q\u00eb i n\u00ebnshtrohet paragjykimeve (p.sh. p\u00ebr shkak t\u00eb gjinis\u00eb, seksualitetit ose p\u00ebrkat\u00ebsis\u00eb etnike); dhe ‘padrejt\u00ebsia hermeneutike’: kur nuk keni burime interpretuese p\u00ebr t\u00eb kuptuar aspektet e p\u00ebrvoj\u00ebs suaj p\u00ebr shkak t\u00eb supozimeve dhe kuptimeve dominuese. P\u00ebr shembull, prezantimi i konceptit t\u00eb ngacmimit seksual i lejoi grat\u00eb t\u00eb kuptonin nj\u00eb p\u00ebrvoj\u00eb shum\u00eb t\u00eb pak\u00ebndshme q\u00eb p\u00ebr t\u00eb tjer\u00ebt ishte thjesht flirtim i pad\u00ebmsh\u00ebm. N\u00eb m\u00ebnyr\u00eb t\u00eb ngjashme, Kate Manne n\u00eb Down Girl (2019) rip\u00ebrcaktoi nj\u00eb paragjykim sistematik n\u00eb jet\u00ebn publike dhe politik\u00eb, at\u00eb t\u00eb mizogjinis\u00eb – t\u00eb cil\u00ebn ajo e p\u00ebrcakton jo si armiq\u00ebsi individuale ndaj grave, por si nj\u00eb mekaniz\u00ebm shoq\u00ebror t\u00eb kontrollit dhe nd\u00ebshkimit t\u00eb grave q\u00eb devijojn\u00eb nga k\u00ebrkesat e patriarkatit. Kjo ndihmon p\u00ebr t\u00eb kuptuar shum\u00eb nga p\u00ebrvojat q\u00eb grat\u00eb kalojn\u00eb \u00e7do dit\u00eb.<\/p>\n\n\n\n T\u00eb dyja filozofet t\u00ebrhoq\u00ebn v\u00ebmendjen ton\u00eb ndaj d\u00ebmeve q\u00eb m\u00eb par\u00eb ishin kryesisht t\u00eb padukshme. Ato gjithashtu prezantuan koncepte q\u00eb na ndihmuan t’i shihnim gj\u00ebrat ndryshe – sepse ka gj\u00ebra q\u00eb nuk mund t’i shohim n\u00ebse nuk kemi aparatin konceptual p\u00ebr ta b\u00ebr\u00eb nj\u00eb gj\u00eb t\u00eb till\u00eb.<\/p>\n\n\n\n K\u00ebto vepra bazohen n\u00eb tradit\u00ebn feministe – p.sh., Simone de Beauvoir n\u00eb \u201cSecond Sex\u201d (1949) – dhe, pas Beauvoir, nga filozof\u00eb si Nussbaum, t\u00eb cil\u00ebt kan\u00eb argumentuar se liria dhe t\u00eb drejtat jan\u00eb pak t\u00eb dobishme n\u00ebse situatat tona na privojn\u00eb nga mund\u00ebsia p\u00ebr t\u00eb vepruar. Ideja se, edhe n\u00ebse barrierat ligjore bien, barazia aktuale ende mund t\u00eb mos arrihet, ka qen\u00eb e pranishme n\u00eb mendimin feminist t\u00eb pakt\u00ebn q\u00eb nga shekulli XVII \u2013 p.sh., n\u00eb vepr\u00ebn e shkrimtar\u00ebve si Mary Astell, Mary Wollstonecraft dhe Harriet Taylor. Gjithashtu nuk duhet t\u00eb harrojm\u00eb se mendimtar\u00ebt me ngjyr\u00eb \u2013 Sojourner Truth, Anna Julia Cooper, Audre Lorde dhe W E B Du Bois, t\u00eb cil\u00ebt u p\u00ebrkasin grupeve m\u00eb t\u00eb margjinalizuara se shumica e grave t\u00eb bardha \u2013 kan\u00eb argumentuar prej koh\u00ebsh se statusi i tyre si dijetar nuk njihet dhe nuk u jepen kredi t\u00eb mjaftueshme.<\/p>\n\n\n\n Nj\u00eb shembull tjet\u00ebr i grave q\u00eb sjellin k\u00ebndv\u00ebshtrimin e supozuar nga hi\u00e7i n\u00eb bot\u00ebn reale \u00ebsht\u00eb ai i nj\u00eb qasjeje t\u00eb re etike feministe, etika e kujdesit. Nj\u00eb nga rezultatet e dominimit t\u00eb nj\u00eb k\u00ebndv\u00ebshtrimi t\u00eb burrave \u00ebsht\u00eb se ka pasur pak vepra filozofike p\u00ebr \u00e7\u00ebshtjet q\u00eb kryesisht jan\u00eb pjes\u00eb e p\u00ebrvoj\u00ebs s\u00eb grave. Nj\u00eb fenomen i till\u00eb \u00ebsht\u00eb kujdesi p\u00ebr t\u00eb tjer\u00ebt. Etika e kujdesit p\u00ebrqendrohet n\u00eb mir\u00ebqenien e kujdestar\u00ebve dhe t\u00eb vart\u00ebsve t\u00eb tyre, duke u dh\u00ebn\u00eb z\u00eb njer\u00ebzve n\u00eb marr\u00ebdh\u00ebnie t\u00eb tilla dhe ndaj padrejt\u00ebsis\u00eb dhe shtypjes q\u00eb ata shpesh i n\u00ebnshtrohen. K\u00ebshtu, etika e kujdesit promovon z\u00ebrin e agjentit racional m\u00eb pak se autonom n\u00eb arsyetimin moral dhe gjithashtu rifut emocionet si thelb\u00ebsore p\u00ebr etik\u00ebn – si di\u00e7ka q\u00eb duhet t\u00eb kultivohet n\u00eb m\u00ebnyr\u00eb q\u00eb t\u00eb plot\u00ebsoj\u00eb t\u00eb menduarit ton\u00eb p\u00ebr \u00e7\u00ebshtjet etike.<\/p>\n\n\n\n Megjith\u00ebse ideja se kujdesi duhet t\u00eb ket\u00eb nj\u00eb vend qendror n\u00eb t\u00eb menduarit ton\u00eb p\u00ebr m\u00ebnyr\u00ebn se si t\u00eb jetojm\u00eb nuk \u00ebsht\u00eb e re (mund t\u00eb gjendet n\u00eb vepr\u00ebn e filozofit konfucian Mengzi), filozof\u00eb t\u00eb shekullit t\u00eb XX si Eva Feder Kittay, Virginia Held, Joan Tronto dhe Nel Noddings e solli at\u00eb n\u00eb qend\u00ebr me nj\u00eb fokus tjet\u00ebr. N\u00eb vend q\u00eb t\u00eb vendosin nocionin e drejt\u00ebsis\u00eb n\u00eb qend\u00ebr t\u00eb t\u00eb menduarit etik dhe t\u00eb fokusohen n\u00eb nd\u00ebrtimin e marr\u00ebdh\u00ebnieve morale dhe shoq\u00ebrive rreth k\u00ebsaj, ata e z\u00ebvend\u00ebsojn\u00eb at\u00eb me nocionin e kujdesit.<\/p>\n\n\n\n N\u00eb thelb t\u00eb etik\u00ebs s\u00eb kujdesit \u00ebsht\u00eb t\u00eb kuptuarit se teorit\u00eb tradicionale etike t\u00eb shekujve XVIII dhe XIX p\u00ebrcaktuan at\u00eb q\u00eb \u00ebsht\u00eb e r\u00ebnd\u00ebsishme p\u00ebr sa i p\u00ebrket arsyes dhe autonomis\u00eb. Teoria etike e Immanuel Kant, p\u00ebr shembull, supozon se morali n\u00eb thelb ka t\u00eb b\u00ebj\u00eb me marr\u00ebdh\u00ebniet midis agjent\u00ebve racional\u00eb, autonom\u00eb, t\u00eb pavarur dhe t\u00eb barabart\u00eb. Dhe utilitarizmi na k\u00ebrkon t\u00eb llogarisim, pa emocione, lumturin\u00eb neto q\u00eb do t\u00eb sjell\u00eb nj\u00eb veprim i ve\u00e7ant\u00eb. Megjithat\u00eb, n\u00eb realitet, njer\u00ebzit jan\u00eb krijesa relacionale dhe emocionale – ekzistenca jon\u00eb bazohet dhe formohet nga lidhja dhe var\u00ebsia jon\u00eb nga t\u00eb tjer\u00ebt. Ndryshe nga marr\u00ebdh\u00ebniet abstrakte formale t\u00eb p\u00ebrshkruara nga disa teori etike, shum\u00eb nga marr\u00ebdh\u00ebniet shoq\u00ebrore n\u00eb t\u00eb cilat gjendemi jan\u00eb shpesh t\u00eb pabarabarta, t\u00eb mbushura me emocione, t\u00eb p\u00ebrfshira n\u00eb m\u00ebnyr\u00eb t\u00eb pavullnetshme dhe n\u00eb disa prej tyre njer\u00ebzit k\u00ebrkojn\u00eb kujdes dhe nuk jan\u00eb n\u00eb gjendje ta b\u00ebjn\u00eb t\u00eb nj\u00ebjt\u00ebn gj\u00eb me veprimet e t\u00eb tjer\u00ebve. Familja \u00ebsht\u00eb shembulli kryesor i marr\u00ebdh\u00ebnieve t\u00eb tilla, por ato i hasim n\u00eb shoq\u00ebri n\u00eb p\u00ebrgjith\u00ebsi: n\u00eb vendin e pun\u00ebs, n\u00eb mjediset arsimore, n\u00eb marr\u00ebdh\u00ebniet njeri-kafsh\u00eb dhe n\u00eb sfer\u00ebn m\u00eb t\u00eb gjer\u00eb politike dhe globale.<\/p>\n\n\n\n Etika e kujdesit konsiderohet brenda nj\u00eb kuadri patriarkal si “feminine” dhe jo universale<\/strong><\/p>\n\n\n\n N\u00eb etik\u00ebn e kujdesit, kujdesi nuk \u00ebsht\u00eb nj\u00eb komponent i t\u00eb menduarit ton\u00eb, p\u00ebr shembull nj\u00eb nga virtytet, por \u00ebsht\u00eb n\u00eb qend\u00ebr t\u00eb tij. Si\u00e7 thekson Kittay, n\u00eb etik\u00ebn e kujdesit fokusi \u00ebsht\u00eb n\u00eb zbulimin e ndjenj\u00ebs normative t\u00eb kujdesit n\u00eb m\u00ebnyr\u00eb q\u00eb t\u00eb dim\u00eb se \u00e7far\u00eb duhet t\u00eb b\u00ebjm\u00eb p\u00ebr t\u00eb qen\u00eb t\u00eb kujdessh\u00ebm dhe \u00e7far\u00eb lloje strukturash institucionale na duhen p\u00ebr t\u00eb mb\u00ebshtetur dhe mbajtur marr\u00ebdh\u00ebniet e kujdesit. Shpesh<\/p>\n\n\n\n kjo p\u00ebrkthehet n\u00eb t\u00eb pasurit nj\u00eb kushtetut\u00eb t\u00eb kujdesshme ose n\u00eb synimin p\u00ebr t’u kujdesur p\u00ebr t\u00eb tjer\u00ebt (si n\u00eb etik\u00ebn e krishter\u00eb), por Kittay thekson se kjo nuk mjafton – p\u00ebr shembull, shpesh merr forma paternaliste dhe humbet nga syt\u00eb fakti q\u00eb personi p\u00ebr t\u00eb cilin p\u00ebrkujdesemi duhet t\u00eb ndihet n\u00eb at\u00eb m\u00ebnyre, ashtu si\u00e7 kan\u00eb theksuar Noddings dhe Tronto. N\u00eb k\u00ebt\u00eb kuptim, praktika e kujdesit duhet t\u00eb jet\u00eb efektive, duke plot\u00ebsuar nevojat e personit p\u00ebr t\u00eb cilin p\u00ebrkujdesemi.<\/p>\n\n\n\n Pra, megjith\u00ebse ka teori t\u00eb tjera etike q\u00eb p\u00ebrfshijn\u00eb kujdesin si nj\u00eb komponent, fokusi \u00ebsht\u00eb i ndrysh\u00ebm n\u00eb etik\u00ebn e kujdesit. P\u00ebr k\u00ebt\u00eb arsye, megjith\u00ebse disa kujdesen q\u00eb etika t\u00eb jet\u00eb nj\u00eb form\u00eb e etik\u00ebs s\u00eb virtytit, jo t\u00eb gjith\u00eb ithtar\u00ebt jan\u00eb dakord. Held, p\u00ebr shembull, i reziston karakterizimit t\u00eb kujdesit si nj\u00eb virtyt ose nj\u00eb prirje dhe preferon ta shoh\u00eb at\u00eb si nj\u00eb praktik\u00eb p\u00ebr t\u00eb theksuar barr\u00ebn q\u00eb bie mbi grat\u00eb n\u00eb shoq\u00ebrit\u00eb patriarkale. Pra, n\u00eb vend q\u00eb t\u00eb fokusohet n\u00eb karakteret e individ\u00ebve, etika e kujdesit ka t\u00eb b\u00ebj\u00eb kryesisht me marr\u00ebdh\u00ebniet e kujdesit.<\/p>\n\n\n\n P\u00ebr shkak se etika e kujdesit fokusohet n\u00eb \u00e7\u00ebshtje t\u00eb tilla, ajo konsiderohet brenda korniz\u00ebs patriarkale si ‘feminine’ dhe jo universale. Paradigma e kujdesit konsiderohet t\u00eb p\u00ebrfshij\u00eb marr\u00ebdh\u00ebniet e kujdesit t\u00eb grave, pasi q\u00eb grat\u00eb n\u00eb mas\u00eb d\u00ebrrmuese jan\u00eb ato q\u00eb kujdesen p\u00ebr personat q\u00eb kan\u00eb nevoj\u00eb. Por kjo ndodh\u00eb gjithashtu sepse etika e kujdesit n\u00eb m\u00ebnyr\u00eb t\u00eb pashmangshme t\u00ebrheq v\u00ebmendjen ton\u00eb ndaj \u00e7\u00ebshtjeve morale q\u00eb lindin n\u00eb sfer\u00ebn private, si pun\u00ebt e sht\u00ebpis\u00eb, f\u00ebmij\u00ebt, paaft\u00ebsia dhe abuzimi n\u00eb familje. Megjithat\u00eb, etika e kujdesit thekson nj\u00eb aspekt qendror dhe themelor t\u00eb gjendjes njer\u00ebzore q\u00eb shum\u00eb teori etike shpesh e shp\u00ebrfillin: q\u00eb t\u00eb gjith\u00eb kan\u00eb p\u00ebrgjegj\u00ebsi dhe detyrime p\u00ebr t’u kujdesur p\u00ebr t\u00eb tjer\u00ebt, dhe p\u00ebrgjat\u00eb jet\u00ebs ne jemi kujdesur p\u00ebr dik\u00eb dhe anasjelltas. Gjithashtu na kujton se grat\u00eb shpesh e gjejn\u00eb veten n\u00eb pozita t\u00eb pabarazis\u00eb n\u00eb raport me t\u00eb tjer\u00ebt q\u00eb nuk jan\u00eb kujdestar\u00eb dhe jan\u00eb gjithashtu n\u00eb nj\u00eb pozicion t\u00eb privilegjuar p\u00ebr t\u00eb identifikuar pabarazit\u00eb me t\u00eb cilat p\u00ebrballen ata q\u00eb varen nga t\u00eb tjer\u00ebt. Pra, nj\u00eb m\u00ebnyr\u00eb tjet\u00ebr p\u00ebr t’iu qasur etik\u00ebs s\u00eb kujdesit \u00ebsht\u00eb ta shoh\u00ebsh at\u00eb si nj\u00eb etik\u00eb njer\u00ebzore egalitare t\u00eb p\u00ebrqendruar rreth p\u00ebrvoj\u00ebs universale t\u00eb kujdesit, e cila p\u00ebrfshin nevojat e ndryshme q\u00eb njer\u00ebzit real\u00eb kan\u00eb n\u00eb t\u00eb gjitha kontekstet. Kjo k\u00ebrkon nj\u00eb ri-konceptim t\u00eb m\u00ebnyr\u00ebs se si ne mendojm\u00eb p\u00ebr etik\u00ebn.<\/p>\n\n\n\n Qend\u00ebrzimi i ides\u00eb se jo t\u00eb gjith\u00eb njer\u00ebzit jan\u00eb t\u00eb barabart\u00eb n\u00eb aft\u00ebsit\u00eb e tyre ka pasoja n\u00eb pothuajse t\u00eb gjitha aspektet e t\u00eb menduarit ton\u00eb. Etika e kujdesit na detyron t\u00eb ri-mendojm\u00eb, nd\u00ebr t\u00eb tjera, konceptin ton\u00eb p\u00ebr aft\u00ebsin\u00eb e kufizuar, dinjitetin, jet\u00ebn e mir\u00eb, drejt\u00ebsin\u00eb dhe vler\u00ebn e arsyes dhe autonomis\u00eb. Na k\u00ebrkon t\u00eb mendojm\u00eb p\u00ebr k\u00ebto jo nga nj\u00eb k\u00ebndv\u00ebshtrim i shk\u00ebputur, por nga k\u00ebndv\u00ebshtrimi i personit q\u00eb ka nevoj\u00eb p\u00ebr kujdes dhe personit q\u00eb e ofron k\u00ebt\u00eb kujdes \u2013 nj\u00eb pun\u00eb q\u00eb n\u00eb shumic\u00ebn e rasteve bie mbi supet e grave. Ndoshta pik\u00ebrisht p\u00ebr k\u00ebt\u00eb arsye kjo perspektiv\u00eb i ka munguar etik\u00ebs. N\u00eb m\u00ebnyr\u00eb t\u00eb ngjashme, filozofia e shtatz\u00ebnis\u00eb \u2013 e cila prek \u00e7\u00ebshtjet ligjore, etike dhe sociale \u2013 \u00ebsht\u00eb nj\u00eb tem\u00eb e prezantuar nga grat\u00eb q\u00eb pothuajse i mungonte plot\u00ebsisht filozofis\u00eb, sepse p\u00ebrfshin aspekte t\u00eb p\u00ebrvoj\u00ebs q\u00eb burrat nuk i ndajn\u00eb.<\/p>\n\n\n\n N\u00eb etik\u00eb, \u00e7\u00ebshtja e marr\u00ebdh\u00ebnies midis fetusit dhe trupit t\u00eb organizmit t\u00eb n\u00ebn\u00ebs \u00ebsht\u00eb tep\u00ebr e r\u00ebnd\u00ebsishme, me pasoja praktike p\u00ebr jet\u00ebn e grave. Por filozofia e shtatz\u00ebnis\u00eb ka implikime edhe p\u00ebr fusha t\u00eb tjera t\u00eb filozofis\u00eb: ajo na ndihmon t\u00eb ri-mendojm\u00eb pyetjet n\u00eb metafizik\u00ebn e organizmave dhe personave. Si i dallojm\u00eb personat ose organizmat dhe kur nj\u00eb person ose organiz\u00ebm b\u00ebhen dy? Zakonisht, ne i qasemi k\u00ebsaj pyetje duke studiuar raste problematike, por \u00ebsht\u00eb p\u00ebr t’u habitur q\u00eb rasti i duksh\u00ebm i shtatz\u00ebnis\u00eb diskutohet rrall\u00eb.<\/p>\n\n\n\n Shtatz\u00ebnia gjithashtu ngre pyetje epistemologjike. N\u00eb pun\u00ebn e saj mbi shtatz\u00ebnin\u00eb, Fiona Woollard i referohet ides\u00eb se disa p\u00ebrvoja jan\u00eb ‘epistemikisht transformuese’. Kjo n\u00ebnkupton dh\u00ebnien e njohurive p\u00ebr disa gj\u00ebra q\u00eb n\u00eb rrethana t\u00eb tjera nuk do t\u00eb kishim ditur p\u00ebr to. . A zbulon p\u00ebrvoja subjektive e shtatz\u00ebnis\u00eb aspekte t\u00eb p\u00ebrvoj\u00ebs q\u00eb nuk jan\u00eb t\u00eb arritshme p\u00ebr njer\u00ebzit q\u00eb nuk i n\u00ebnshtrohen asaj? N\u00ebse po, n\u00ebse p\u00ebrvoja e nj\u00eb gruaje, fizikisht dhe emocionalisht, p\u00ebr t\u00eb qen\u00eb shtatz\u00ebn\u00eb bie ndesh me rr\u00ebfimet \u2018objektive\u2019 t\u00eb shtatz\u00ebnis\u00eb, z\u00ebri i kujt duhet t\u00eb jet\u00eb autoriteti?<\/p>\n\n\n\n Pavar\u00ebsisht nga r\u00ebnd\u00ebsia e shtatz\u00ebnis\u00eb n\u00eb p\u00ebrvoj\u00ebn njer\u00ebzore n\u00eb t\u00ebr\u00ebsi, metafizika e shtatz\u00ebnis\u00eb ka qen\u00eb pothuajse inekzistente n\u00eb historin\u00eb e filozofis\u00eb per\u00ebndimore, duke e b\u00ebr\u00eb k\u00ebt\u00eb nj\u00eb shembull tjet\u00ebr t\u00eb p\u00ebrvoj\u00ebs s\u00eb grave q\u00eb \u00ebsht\u00eb hedhur posht\u00eb si e par\u00ebnd\u00ebsishme. Megjithat\u00eb, filozofia e shtatz\u00ebnis\u00eb tregon se si perspektiva mbizot\u00ebruese filozofike n\u00eb ontologji dhe metafizik\u00eb \u00ebsht\u00eb shum\u00eb burr\u00ebrore , dhe si rrjedhoj\u00eb k\u00ebndv\u00ebshtrimi i e supozuar nga hi\u00e7i askund nuk \u00ebsht\u00eb n\u00eb t\u00eb v\u00ebrtet\u00eb asgj\u00eb e llojit.<\/p>\n\n\n\n P\u00ebrtej problemeve etike, modeli mbajt\u00ebs bie ndesh edhe me aktualitetin e p\u00ebrvoj\u00ebs s\u00eb shtatz\u00ebnis\u00eb<\/strong><\/p>\n\n\n\n Le t\u00eb flasim p\u00ebr \u00e7\u00ebshtjen e lidhjes s\u00eb fetusit me organizmin shtatz\u00ebn\u00eb. Nj\u00eb m\u00ebnyr\u00eb p\u00ebr t’iu qasur k\u00ebsaj \u00ebsht\u00eb t\u00eb thuash se fetusi \u00ebsht\u00eb nj\u00eb organiz\u00ebm brenda nj\u00eb organizmi tjet\u00ebr – dometh\u00ebn\u00eb, ne kemi dy entitete t\u00eb ndryshme: fetusin q\u00eb p\u00ebrmban n\u00ebna, si\u00e7 thot\u00eb metafora angleze “nj\u00eb simite n\u00eb furr\u00eb”. Ky \u00ebsht\u00eb i ashtuquajturi (modeli mbajt\u00ebs): pik\u00ebpamja mbizot\u00ebruese n\u00eb kultur\u00ebn per\u00ebndimore, q\u00eb zakonisht p\u00ebrshkruan fetusin si nj\u00eb astronaut q\u00eb noton n\u00eb mit\u00ebr sikur t\u00eb ishte nj\u00eb entitet i ve\u00e7ant\u00eb nga trupi n\u00eb t\u00eb cilin noton. Por nj\u00eb m\u00ebnyr\u00eb tjet\u00ebr p\u00ebr t\u00eb menduar p\u00ebr k\u00ebt\u00eb, e mbrojtur nga Elselijn Kingma, \u00ebsht\u00eb se fetusi \u00ebsht\u00eb pjes\u00eb e organizmit t\u00eb n\u00ebn\u00ebs, n\u00eb t\u00eb nj\u00ebjt\u00ebn m\u00ebnyr\u00eb q\u00eb zemra ose veshka jan\u00eb pjes\u00eb e trupit t\u00eb n\u00ebn\u00ebs. Nga kjo pik\u00ebpamje, fetusi b\u00ebhet nj\u00eb organiz\u00ebm i ve\u00e7ant\u00eb vet\u00ebm n\u00eb lindje.<\/p>\n\n\n\n Megjith\u00ebse k\u00ebto dy p\u00ebrshkrime mund t\u00eb duken t\u00eb besueshme dhe dallimi midis tyre i par\u00ebnd\u00ebsish\u00ebm, ato shpien n\u00eb pyetje shum\u00eb t\u00eb ndryshme. P\u00ebr shembull, n\u00ebse nj\u00eb n\u00ebn\u00eb \u00ebsht\u00eb thjesht nj\u00eb bart\u00ebse , trupi i saj mund t\u00eb d\u00ebmtohet dhe kontrollohet n\u00eb m\u00ebnyra t\u00eb ndryshme. Mendoni p\u00ebr panikun moral p\u00ebrreth n\u00ebnave q\u00eb d\u00ebmtojn\u00eb fetusin e tyre me zgjedhjet e tyre p\u00ebr t\u00eb pir\u00eb ose p\u00ebr t\u00eb lindur. Megjithat\u00eb, n\u00ebse fetusi \u00ebsht\u00eb vet\u00ebm nj\u00eb pjes\u00eb e trupit t\u00eb n\u00ebn\u00ebs, at\u00ebher\u00eb pyetje t\u00eb tilla nuk lindin dhe p\u00ebr rrjedhoj\u00eb nj\u00eb politik\u00eb e till\u00eb b\u00ebhet e pajustifikueshme.<\/p>\n\n\n\n P\u00ebrtej problemeve etike q\u00eb ngre modeli mbajt\u00ebs, ai bie ndesh edhe me aktualitetin e p\u00ebrvoj\u00ebs s\u00eb shtatz\u00ebnis\u00eb. \u00c7dokush q\u00eb ka qen\u00eb ndonj\u00ebher\u00eb shtatz\u00ebn\u00eb e di se lidhja e trupit t\u00eb n\u00ebn\u00ebs me fetusin \u00ebsht\u00eb shum\u00eb m\u00eb intime dhe m\u00eb komplekse se sa shfaqet n\u00eb k\u00ebt\u00eb model. . T\u00eb jesh shtatz\u00ebn\u00eb \u00ebsht\u00eb si t\u00eb jesh di\u00e7ka nd\u00ebrmjet nj\u00eb dhe dy organizmave; ne jemi nj\u00eb me fetusin por nuk jemi as uniteti q\u00eb ishim para se t\u00eb mbeteshim shtatz\u00ebn\u00eb. Edhe nga pik\u00ebpamja biologjike, t\u00eb flasim p\u00ebr dy organizma b\u00ebhet problematike kur marrim parasysh se si fetusi \u00ebsht\u00eb i lidhur me n\u00ebn\u00ebn nga brenda, si ata ndajn\u00eb nj\u00eb kufi t\u00eb p\u00ebrbashk\u00ebt me bot\u00ebn e jashtme. Kjo mund t\u00eb ting\u00eblloj\u00eb e palogjikshme n\u00ebse mendohet n\u00eb termat e ontologjis\u00eb tradicionale, ku individ\u00ebt jan\u00eb qart\u00ebsisht t\u00eb dalluesh\u00ebm, t\u00eb pavarur nga nj\u00ebri-tjetri \u2013 por, n\u00eb nj\u00eb ontologji t\u00eb till\u00eb, \u00ebsht\u00eb e paqart\u00eb se si mund t\u00eb fillohet shtatz\u00ebnia.<\/p>\n\n\n\n Pra, rasti i shtatz\u00ebnis\u00eb tregon se si perspektiva tradicionale n\u00eb ontologji \u00ebsht\u00eb e kufizuar – p\u00ebr sa i p\u00ebrket gam\u00ebs s\u00eb \u00e7\u00ebshtjeve q\u00eb ajo merr n\u00eb konsiderat\u00eb dhe asaj q\u00eb ajo e konsideron m\u00eb qendrore. Logjika thot\u00eb se “\u00e7do gj\u00eb \u00ebsht\u00eb ashtu si\u00e7 \u00ebsht\u00eb, dhe jo nj\u00eb gj\u00eb tjet\u00ebr”, por p\u00ebrvoja e shtatz\u00ebnis\u00eb e kund\u00ebrshton k\u00ebt\u00eb.<\/p>\n\n\n\n N\u00ebse ka nj\u00eb gj\u00eb q\u00eb e karakterizon filozofin\u00eb \u00ebsht\u00eb se ajo k\u00ebrkon shqyrtim t\u00eb vazhduesh\u00ebm t\u00eb supozimeve dhe presupozimeve tona. Mendoj se gj\u00ebja m\u00eb e r\u00ebnd\u00ebsishme q\u00eb grat\u00eb i kan\u00eb shtuar filozofis\u00eb si grup, p\u00ebrtej kontributeve t\u00eb panum\u00ebrta individuale n\u00eb t\u00eb gjitha fushat e filozofis\u00eb, \u00ebsht\u00eb z\u00ebri i vet\u00eb-ekzaminimit. Z\u00ebrat e grave \u2013 si pakic\u00eb \u2013 jan\u00eb Jiminy Cricket i filozofis\u00eb, duke u kujtuar filozof\u00ebve se praktikat e tyre t\u00eb k\u00ebrkimit nuk kan\u00eb shfaqur virtytet q\u00eb ata k\u00ebrkojn\u00eb, si filozof\u00eb. \u00cbsht\u00eb nj\u00eb rikujtim se pikat fillestare tradicionale, t\u00eb marra si k\u00ebndv\u00ebshtrim nga hi\u00e7i, n\u00eb fakt dep\u00ebrtojn\u00eb thell\u00eb ideologjikisht dhe mund t\u00eb komprometojn\u00eb k\u00ebrkimin n\u00ebse nuk kontrollojm\u00eb vazhdimisht veten ton\u00eb.<\/p>\n\n\n\n Duke par\u00eb edukimin e grave, ne shohim gjithashtu se grat\u00eb shpesh priren t\u00eb b\u00ebjn\u00eb pyetje q\u00eb preokupojn\u00eb njer\u00ebzit dhe q\u00eb kan\u00eb r\u00ebnd\u00ebsi p\u00ebr jet\u00ebn e tyre, duke sjell\u00eb k\u00ebshtu n\u00eb fokus lidhjen e filozofis\u00eb me praktik\u00ebn n\u00eb m\u00ebnyra t\u00eb ndryshme. Ndoshta p\u00ebr shkak se shum\u00eb prej nesh jan\u00eb feministe, kjo na kthen n\u00eb realitetin e jet\u00ebs son\u00eb dhe shpesh jemi t\u00eb angazhuar personalisht me temat q\u00eb hulumtojm\u00eb, duke ngritur pik\u00ebpyetje rreth atij realiteti dhe se si ai lidhet me pyetje m\u00eb t\u00eb gjera filozofike. Pra, z\u00ebri i grave \u00ebsht\u00eb gjithashtu z\u00ebri q\u00eb e sjell filozofin\u00eb p\u00ebrs\u00ebri n\u00eb bot\u00ebn reale, duke e gjall\u00ebruar filozofin\u00eb dhe duke e b\u00ebr\u00eb at\u00eb s\u00ebrish t\u00eb r\u00ebnd\u00ebsishme p\u00ebr jet\u00ebn e njer\u00ebzve.<\/p>\n\n\n\n Pasi t\u00eb kuptohet se n\u00eb t\u00eb v\u00ebrtet\u00eb nuk mund t\u00eb ket\u00eb nj\u00eb k\u00ebndv\u00ebshtrim nga hi\u00e7i dhe se \u00e7do k\u00ebndv\u00ebshtrim \u00ebsht\u00eb i pozicionuar n\u00eb nj\u00eb kontekst historik dhe shoq\u00ebror, at\u00ebher\u00eb perspektivat reale t\u00eb jet\u00ebs s\u00eb njer\u00ebzve duhet t\u00eb fillojn\u00eb t\u00eb prezantohen. Dhe nd\u00ebr k\u00ebto perspektiva t\u00eb padukshme jan\u00eb perspektivat e grave. Si\u00e7 e kemi par\u00eb, k\u00ebto k\u00ebndv\u00ebshtrime sfidojn\u00eb pik\u00ebnisjen filozofike t\u00eb pyetjeve rreth dijes, etik\u00ebs, metafizik\u00ebs etj. Duke sfiduar k\u00ebto korniza, duke rip\u00ebrcaktuar kategorit\u00eb, duke krijuar disa t\u00eb reja dhe duke identifikuar dinamikat sociale, filozofia b\u00ebhet fuqizuese dhe \u00e7liruese, madje mund t\u00eb \u00e7oj\u00eb n\u00eb ndryshim.<\/p>\n\n\n\n P\u00ebr t\u00eb gjitha k\u00ebto arsye, n\u00eb vend q\u00eb t\u00eb kritikohen dhe t\u00eb margjinalizohen p\u00ebr thyerjen e pik\u00ebpamjeve tradicionale, grat\u00eb n\u00eb filozofi (dhe perspektivat e reja q\u00eb ato sjellin) duhet t\u00eb lavd\u00ebrohen. N\u00eb fund t\u00eb fundit, \u00e7\u00ebshtja e grave n\u00eb filozofi ka t\u00eb b\u00ebj\u00eb me mas\u00ebn kritike, me krijimin e nj\u00eb kulture n\u00eb t\u00eb cil\u00ebn grat\u00eb nuk ndihen t\u00eb l\u00ebna n\u00eb hije. P\u00ebr ta arritur k\u00ebt\u00eb, grat\u00eb duhet t\u00eb inkurajohen dhe stereotipet q\u00eb i pengojn\u00eb ato duhet t\u00eb thyhen – kjo do t’i lavd\u00ebroj\u00eb grat\u00eb n\u00eb filozofi dhe do t’u jap\u00eb atyre merit\u00ebn e kahmotshme. N\u00eb t\u00eb nj\u00ebjt\u00ebn koh\u00eb, si gra, duhet t\u00eb jemi t\u00eb kujdesshme q\u00eb t\u00eb mos b\u00ebhemi t\u00eb vet\u00ebk\u00ebnaqur nd\u00ebrsa fitojm\u00eb hap\u00ebsir\u00eb n\u00eb filozofi dhe as t’ia vendosim barr\u00ebn ton\u00eb dikujt tjet\u00ebr.<\/p>\n\n\n\n Ekziston nj\u00eb pyetje n\u00ebse filozofia p\u00ebrparon. Chris Daly sugjeron se filozofia per\u00ebndimore nuk ka b\u00ebr\u00eb pothuajse asnj\u00eb p\u00ebrparim n\u00eb 2500 vite. Megjithat\u00eb, m\u00eb duket se t\u00eb gjitha gj\u00ebrat e p\u00ebrmendura k\u00ebtu jan\u00eb shenja t\u00eb dukshme progresi. Me ndihm\u00ebn e grave, filozofia \u00ebsht\u00eb ngritja nga kolltuku n\u00eb t\u00eb cilin e vendosin burrat, duke trajtuar \u00e7\u00ebshtje t\u00eb r\u00ebnd\u00ebsishme p\u00ebr jet\u00ebn e njer\u00ebzve dhe duke sfiduar paragjykimet e veta, p\u00ebrfshir\u00eb k\u00ebtu at\u00eb \u00e7far\u00eb \u00ebsht\u00eb dhe \u00e7far\u00eb nuk \u00ebsht\u00eb filozofi.<\/p>\n\n\n\n Elly Vintiadis<\/strong><\/p>\n\n\n\n E p\u00ebrktheu: Ardhm\u00ebrie Thaqi<\/p>\n\n\n\n Tekstin origjinal mund ta gjeni n\u00eb: https:\/\/aeon.co\/essays\/is-there-something-special-about-the-way-women-do-philosophy<\/p>\n","protected":false},"featured_media":4539,"template":"","class_list":["post-4538","lexo-post","type-lexo-post","status-publish","has-post-thumbnail","hentry"],"acf":[],"yoast_head":"\n