{"id":21797,"date":"2023-04-04T11:33:55","date_gmt":"2023-04-04T09:33:55","guid":{"rendered":"https:\/\/www.toleranzraeume.org\/arabuluculuk\/toleranz\/"},"modified":"2024-05-16T13:45:59","modified_gmt":"2024-05-16T11:45:59","slug":"toleranz","status":"publish","type":"page","link":"https:\/\/www.toleranzraeume.org\/tr\/arabuluculuk\/toleranz\/","title":{"rendered":"Toleranz"},"content":{"rendered":"\t\t
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Konu hakk\u0131nda daha fazlas\u0131...<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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Ho\u015fg\u00f6r\u00fc nedir?<\/h1>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t
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Ho\u015fg\u00f6r\u00fc ve sayg\u0131 \u00e7e\u015fitli gruplardan olu\u015fan bir toplumda huzurlu bir arada ya\u015faman\u0131n temel bile\u015fenleridir. Bu iki kavram \u201cToleranzR\u00e4ume\u201d Sergisinin i\u00e7eri\u011finin de direkleridir. Ho\u015fg\u00f6r\u00fc ve sayg\u0131 tam olarak nedir? Aralar\u0131ndaki ili\u015fki nedir ve hayat\u0131m\u0131zda nas\u0131l bir rol oynarlar?\u00a0\u00a0<\/strong><\/p>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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G\u00fcn\u00fcm\u00fczde ho\u015fg\u00f6r\u00fc bir\u00e7ok insan\u0131n birlikte ya\u015famas\u0131n\u0131n temelini olu\u015fturur. Farkl\u0131 inan\u00e7lar ve ya\u015fam bi\u00e7imleri aras\u0131nda tart\u0131\u015fmalar\u0131 m\u00fcmk\u00fcn k\u0131lar. Ho\u015fg\u00f6r\u00fcl\u00fc bir tutumla \u00e7at\u0131\u015fmalar daha iyi d\u00fczenlenebilir.<\/p>\n

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Ama: Ho\u015fg\u00f6r\u00fc kavram\u0131n\u0131n kendisi de tart\u0131\u015fmal\u0131d\u0131r \u00e7\u00fcnk\u00fc farkl\u0131 fikirleri ve belirtileri vard\u0131r. Baz\u0131lar\u0131 i\u00e7in ho\u015fg\u00f6r\u00fc, \u00f6rne\u011fin g\u00fc\u00e7le ba\u011flant\u0131l\u0131 olarak, bir t\u00fcr bask\u0131 uygulama bi\u00e7imi veya k\u00fc\u00e7\u00fcmseyici, umursamaz bir tutum anlam\u0131na gelir. Bu noktada \u201cho\u015fg\u00f6r\u00fc\u201d (tolerans) kelimesinin klasik anlam\u0131na dayanarak kimin farkl\u0131 bir tutuma ho\u015fg\u00f6r\u00fc g\u00f6sterebilecek durumda oldu\u011fu sorusu ortaya \u00e7\u0131kar.<\/p>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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Sosyal psikolog Profes\u00f6r Bernd Simon, bug\u00fcn ho\u015fg\u00f6r\u00fcy\u00fc \u201csayg\u0131yla gemlenmi\u015f reddetme\u201d olarak tan\u0131mlar. \u201c\u00d6teki insanlara \u2018e\u015fit\u2019 olarak sayg\u0131 duydu\u011fumuzda onlara ve ya\u015fam bi\u00e7imlerine, hatta ve \u00f6zellikle asl\u0131nda bunlar\u0131 reddetti\u011fimizde de ho\u015fg\u00f6r\u00fc g\u00f6steririz,\u201d (Simon, 2018, Christian-Albrechts-\u00dcniversitesi Kiel, 2018 al\u0131nt\u0131s\u0131)<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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\n\t\t\t\t\t\t\t\t\tBuna g\u00f6re ho\u015fg\u00f6r\u00fc bir ba\u015fka insan\u0131n e\u015fitli\u011finin kabul\u00fcne dayan\u0131r. E\u015fitli\u011fin bu \u015fekilde kabul edilmesi, toplumsal ya\u015fam ve kat\u0131l\u0131m\u0131n ba\u015far\u0131l\u0131 olabilmesi i\u00e7in nelerin ho\u015f g\u00f6r\u00fclebilece\u011finin \u00e7er\u00e7evesini ve s\u0131n\u0131rlar\u0131n\u0131 belirler. Ayn\u0131 zamanda ho\u015fg\u00f6r\u00fc bu \u00e7er\u00e7eve i\u00e7inde fikirlerin veya davran\u0131\u015flar\u0131n reddini i\u00e7erir, \u00e7\u00fcnk\u00fc Simon’a g\u00f6re bir reddetme unsuru varsa ancak ho\u015fg\u00f6r\u00fcden bahsedilebilir.\r\n\r\nFilozof Rainer Forst i\u00e7in ho\u015fg\u00f6r\u00fc \u015fu \u00fc\u00e7 unsurdan olu\u015fur: Reddetme, kabul ve geri \u00e7evirme. Yanl\u0131\u015f veya k\u00f6t\u00fc olarak g\u00f6r\u00fclen tutumlar\u0131n, anlay\u0131\u015flar\u0131n, g\u00f6r\u00fc\u015flerin ve davran\u0131\u015flar\u0131n reddedilmesi.\u00a0 Ayr\u0131ca Forst, bir \u015feyi neden ho\u015f g\u00f6rmemiz gerekti\u011finin nedenleri a\u00e7\u0131s\u0131ndan bir yanda kabullenmekten, di\u011fer yanda da ho\u015fg\u00f6r\u00fc ve demokratik bir arada ya\u015faman\u0131n s\u0131n\u0131rlar\u0131n\u0131 a\u015fan farkl\u0131 tutumlar\u0131, g\u00f6r\u00fc\u015fleri ve anlay\u0131\u015flar\u0131 reddetmekten de bahseder (bkz. Forst 2003).\r\n\r\nBu s\u0131n\u0131rlar, ortak \u00f6zg\u00fcrl\u00fck de\u011feri ve herkesin<\/em> korunmas\u0131 temelinde s\u00fcrekli ba\u015ftan m\u00fczakere edilmelidir. Bununla ilgili \u00e7at\u0131\u015fmalar ve anla\u015fmazl\u0131klar ho\u015fg\u00f6r\u00fcn\u00fcn vazge\u00e7ilmez bir par\u00e7as\u0131d\u0131r ve \u00e7at\u0131\u015fmalarla ba\u015fa \u00e7\u0131kma becerisi, empati, demokratik bir tart\u0131\u015fma k\u00fclt\u00fcr\u00fc ve \u00e7eli\u015fkilere ve anla\u015fmazl\u0131klara tahamm\u00fcl etme becerisi gibi s\u00f6ylemsel beceriler gerektirir. Bu noktada ilk kez Else Frenkel Brunswik\u2019in ara\u015ft\u0131rd\u0131\u011f\u0131 ve g\u00fcvensizlik anlar\u0131nda mutlak netlik beklememizi veya talep etmemizi \u00f6nleyecek\/\u00f6nleyebilecek \u00e7eli\u015fki ho\u015fg\u00f6r\u00fcs\u00fcnden bahsediyoruz. Ayn\u0131 zamanda kime ho\u015fg\u00f6r\u00fc ve sayg\u0131 g\u00f6sterdi\u011fimiz de \u00f6nemsiz de\u011fildir. \u0130nsanl\u0131k d\u0131\u015f\u0131l\u0131k ve a\u015f\u0131r\u0131 davran\u0131\u015flar a\u00e7\u0131k toplum i\u00e7in bir tehdit haline gelebilir. Bu nedenle toplumumuzda m\u00fczakere alan\u0131 demokratik de\u011ferlerle s\u0131n\u0131rl\u0131d\u0131r. \u0130nsan d\u00fc\u015fman\u0131 pozisyonlar ho\u015fg\u00f6r\u00fcn\u00fcn par\u00e7as\u0131 de\u011fildir, aksine bunlara kararl\u0131 bir \u015fekilde kar\u015f\u0131 \u00e7\u0131kmak gerekir.\r\n\r\nToleranzR\u00e4ume sergisi bu \u00e7ok katmanl\u0131 d\u00fc\u015f\u00fcnceleri ele al\u0131r ve Bernd Simon ve Rainer Forst\u2019un izinden giderek ho\u015fg\u00f6r\u00fc prati\u011finde sayg\u0131n\u0131n (e\u015fitli\u011fin kabul\u00fc olarak) \u00f6nemini vurgular. Temel olarak da \u2013 Reiner Forst\u2019a dayanarak \u2013 ho\u015fg\u00f6r\u00fcn\u00fcn anla\u015f\u0131lmas\u0131 i\u00e7in ho\u015fg\u00f6r\u00fcl\u00fc sayg\u0131 kavram\u0131n\u0131 kullan\u0131r. Bu anlay\u0131\u015fta adalet, \u00f6zg\u00fcrl\u00fck ve demokrasi gibi demokratik de\u011ferler ho\u015fg\u00f6r\u00fc ve sayg\u0131 yakla\u015f\u0131m\u0131n\u0131n bir par\u00e7as\u0131 haline gelir. Bu \u015fekilde ho\u015fg\u00f6r\u00fc kendi ba\u015f\u0131na bir de\u011fer de\u011fil, \u00e7e\u015fitli de\u011fer d\u00fc\u015f\u00fcncelerine ve bunlar\u0131n s\u00fcrekli m\u00fczakeresine y\u00f6nelik kapsay\u0131c\u0131 bir kavramd\u0131r. Somut olarak ho\u015fg\u00f6r\u00fcl\u00fc sayg\u0131 \u015fu demek: E\u015fit ki\u015filer veya gruplar birbirine sayg\u0131 duyar ve do\u011fru ya\u015fam tarz\u0131 gibi temel konularda ayn\u0131 fikirde olmasalar bile kar\u015f\u0131l\u0131kl\u0131 olarak e\u015fit olduklar\u0131n\u0131 kabul ederler. Neyin ho\u015f g\u00f6r\u00fcld\u00fc\u011f\u00fcne neyin ho\u015f g\u00f6r\u00fclmedi\u011fine bir otorite veya \u00e7o\u011funluk de\u011fil genel kabul g\u00f6rm\u00fc\u015f ve hakl\u0131 normlara dayanan ortak kurumlar (insan haklar\u0131, anayasa, hukuk devleti, g\u00fc\u00e7lerin ayr\u0131lmas\u0131 vb.) karar verir.\r\n\r\nB\u00f6ylece ho\u015fg\u00f6r\u00fc hem aktif bir davran\u0131\u015f hem de pasif bir deneyim haline gelir. Bu \u015fekilde ho\u015fg\u00f6r\u00fc kar\u015f\u0131s\u0131nda hem al\u0131c\u0131 hem de aktif insan ki\u015fi olabilirim.\r\n\r\nBir\u00e7ok g\u00f6r\u00fc\u015f\u00fcn tart\u0131\u015f\u0131ld\u0131\u011f\u0131 ve marjinal gruplar\u0131n dahil edildi\u011fi bu ho\u015fg\u00f6r\u00fc tasavvuru bir meydan okumad\u0131r. Ama bir arada ya\u015famam\u0131z\u0131n en b\u00fcy\u00fck potansiyeli de burada yatar: Davran\u0131\u015f\u0131m\u0131z\u0131 s\u00fcrekli sorgulad\u0131\u011f\u0131m\u0131z ve bireysel oldu\u011fu kadar kolektif ihtiya\u00e7lar ve s\u0131n\u0131rlar \u00fczerinde d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcm\u00fczde ancak, toplum ve birey olarak s\u00fcrekli geli\u015febiliriz. \u00d6te yandan otoriter toplum bi\u00e7imlerini, umursamazl\u0131\u011f\u0131, cehaleti ve y\u00fczeysel uyumlar\u0131 da i\u00e7eren basit \u00e7\u00f6z\u00fcmlere y\u00f6nelik de bir istek vard\u0131r. Ne var ki basitle\u015ftirmeler \u00f6zg\u00fcr bir toplum tasavvurumuz ve insan haklar\u0131na sayg\u0131yla uyumlu olabilecek karma\u015f\u0131k ve \u00e7e\u015fitlilik bar\u0131nd\u0131ran bir toplumun sorunlar\u0131na \u00e7\u00f6z\u00fcm sa\u011flamaz.\r\n\r\nToleranzr\u00e4ume Sergisi, \u201cho\u015fg\u00f6r\u00fc\u201d konusunda ele\u015ftirel d\u00fcrt\u00fcler belirliyor. G\u00fcnl\u00fck hayatta ayr\u0131mc\u0131l\u0131\u011fa kar\u015f\u0131 \u00e7\u0131kmaya esin veriyor ve somut \u00f6rneklerle bireysel ve toplumsal d\u00fc\u015f\u00fcnmeye k\u0131\u015fk\u0131rt\u0131yor. Ziyaret\u00e7iler kendi ho\u015fg\u00f6r\u00fclerinin s\u0131n\u0131rlar\u0131n\u0131n fark\u0131na varmaya davet ediliyor. Bu s\u00fcre\u00e7 her zaman kolay de\u011fil, ama onu ToleranzR\u00e4ume i\u00e7inde kapsay\u0131c\u0131, engelsiz, a\u00e7\u0131k ve e\u011flenceli oyunlar yoluyla ara\u015ft\u0131rmak m\u00fcmk\u00fcn.\r\n\r\nKaynaklar:\r\n

Forst, Rainer (2003): Toleranz im Konflikt: Geschichte, Gehalt und Gegenwart eines umstrittenen Begriffs; Cilt 1682: suhrkamp taschenbuch wissenschaft; Suhrkamp – Berlin<\/h2>\r\n

<\/h2>\r\nSimon, Bernd (2018), Christian-Albrechts-\u00dcniversitesi Kiel (2018) al\u0131nt\u0131s\u0131: Kiel \u00dcniversitesinde Kiel Ho\u015fg\u00f6r\u00fc Ara\u015ft\u0131rma Merkezi a\u00e7\u0131ld\u0131. URL: https:\/\/www.uni-kiel.de\/de\/universitaet\/detailansicht\/news\/kieler-forschungsstelle-toleranz-an-der-kieler-universitaet-eroeffnet\/\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t
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Konu hakk\u0131nda daha fazlas\u0131… Ho\u015fg\u00f6r\u00fc nedir? Ho\u015fg\u00f6r\u00fc ve sayg\u0131 \u00e7e\u015fitli gruplardan olu\u015fan bir toplumda huzurlu bir arada ya\u015faman\u0131n temel bile\u015fenleridir. Bu iki kavram \u201cToleranzR\u00e4ume\u201d Sergisinin i\u00e7eri\u011finin de direkleridir. Ho\u015fg\u00f6r\u00fc ve sayg\u0131 tam olarak nedir? Aralar\u0131ndaki ili\u015fki nedir ve hayat\u0131m\u0131zda nas\u0131l bir rol oynarlar?\u00a0\u00a0 G\u00fcn\u00fcm\u00fczde ho\u015fg\u00f6r\u00fc bir\u00e7ok insan\u0131n birlikte ya\u015famas\u0131n\u0131n temelini olu\u015fturur. Farkl\u0131 inan\u00e7lar ve ya\u015fam […]<\/p>\n","protected":false},"author":28,"featured_media":0,"parent":21777,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"site-sidebar-layout":"no-sidebar","site-content-layout":"page-builder","ast-site-content-layout":"default","site-content-style":"default","site-sidebar-style":"default","ast-global-header-display":"","ast-banner-title-visibility":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"disabled","ast-breadcrumbs-content":"","ast-featured-img":"disabled","footer-sml-layout":"","theme-transparent-header-meta":"","adv-header-id-meta":"","stick-header-meta":"","header-above-stick-meta":"","header-main-stick-meta":"","header-below-stick-meta":"","astra-migrate-meta-layouts":"default","ast-page-background-enabled":"default","ast-page-background-meta":{"desktop":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"ast-content-background-meta":{"desktop":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"footnotes":""},"class_list":["post-21797","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/www.toleranzraeume.org\/tr\/wp-json\/wp\/v2\/pages\/21797","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.toleranzraeume.org\/tr\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/www.toleranzraeume.org\/tr\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/www.toleranzraeume.org\/tr\/wp-json\/wp\/v2\/users\/28"}],"replies":[{"embeddable":true,"href":"https:\/\/www.toleranzraeume.org\/tr\/wp-json\/wp\/v2\/comments?post=21797"}],"version-history":[{"count":1,"href":"https:\/\/www.toleranzraeume.org\/tr\/wp-json\/wp\/v2\/pages\/21797\/revisions"}],"predecessor-version":[{"id":21798,"href":"https:\/\/www.toleranzraeume.org\/tr\/wp-json\/wp\/v2\/pages\/21797\/revisions\/21798"}],"up":[{"embeddable":true,"href":"https:\/\/www.toleranzraeume.org\/tr\/wp-json\/wp\/v2\/pages\/21777"}],"wp:attachment":[{"href":"https:\/\/www.toleranzraeume.org\/tr\/wp-json\/wp\/v2\/media?parent=21797"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}