D\u00fcnyam\u0131z, tarihin hi\u00e7bir d\u00f6neminde olmad\u0131\u011f\u0131 kadar i\u00e7 i\u00e7e ge\u00e7mi\u015f durumda. K\u00fclt\u00fcrler, inan\u00e7lar ve ya\u015fam tarzlar\u0131 art\u0131k ayn\u0131 toplumsal zeminde bulu\u015fuyor. Bu bulu\u015fma, beraberinde b\u00fcy\u00fck bir zenginlik getirdi\u011fi kadar, do\u011fru y\u00f6netilmedi\u011finde ya da kotu dusunce ve amaclar araya girince ciddi gerilimleri de do\u011furabiliyor.<\/p>\n\n\n\n
Ho\u015fg\u00f6r\u00fc, \u00e7o\u011fu zaman yanl\u0131\u015f anla\u015f\u0131ld\u0131\u011f\u0131 gibi edilgen bir \u201ckatlanma\u201d hali de\u011fildir. Aksine, aktif bir anlay\u0131\u015f ve kabul \u00e7abas\u0131d\u0131r. Ogrenilebilen ve ogretilebilen bir duygu ve davranistir. Insan, insan olmasi ve ta\u015f\u0131d\u0131\u011f\u0131 anlam itibar\u0131yla k\u0131ymetlidir ve bu k\u0131ymet, farkl\u0131l\u0131klar\u0131m\u0131z\u0131 bir \u00e7at\u0131\u015fma sebebi de\u011fil, bir tefekk\u00fcr vesilesi k\u0131lar. Tarihten gunumuze seslenen *Yaratilani sev Yaradandan oturu* inanc felsefesi ve onun ortaya koydu\u011fu d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131nda ho\u015fg\u00f6r\u00fc, inancla beslenen ve kalbden insanliga uzanan bir merhamet ufkudur.<\/p>\n\n\n\n
Ho\u015fg\u00f6r\u00fc sevgi ve diyalogla birlikte ele alindiginda cok daha derin bir manaya ulasir. Diyalog, yaln\u0131zca bir ileti\u015fim y\u00f6ntemi de\u011fil; ayn\u0131 zamanda kalpler aras\u0131nda k\u00f6pr\u00fc kuran ahlaki bir sorumluluktur. Bug\u00fcn, farkl\u0131l\u0131klar\u0131n keskinle\u015fti\u011fi ve \u00e7o\u011fu zaman \u00f6tekile\u015ftirmeye d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fc bir d\u00fcnyada, bu yakla\u015f\u0131m her zamankinden daha b\u00fcy\u00fck bir anlam ta\u015f\u0131maktad\u0131r.<\/p>\n\n\n\n
Tarih bize a\u00e7\u0131k bir hakikati defalarca g\u00f6stermi\u015ftir: Diyalogun sustu\u011fu yerde \u00e7at\u0131\u015fma konu\u015fur. Nelson Mandela\u2019n\u0131n affedicili\u011fi, Martin Luther King Jr.\u2019nin \u015fiddetsiz direni\u015fi, ho\u015fg\u00f6r\u00fcn\u00fcn yaln\u0131zca bir erdem de\u011fil, ayn\u0131 zamanda bir toplumsal d\u00f6n\u00fc\u015f\u00fcm arac\u0131 oldu\u011funu ortaya koymu\u015ftur. Bug\u00fcn bu miras\u0131 yeniden hat\u0131rlamaya ve kendi toplumlar\u0131m\u0131zi da yeniden bu hamurla yogurmaya ihtiyac\u0131m\u0131z var.<\/p>\n\n\n\n
\u00d6zellikle dijital \u00e7a\u011fda ya\u015f\u0131yor olmam\u0131z, bu ihtiyac\u0131 daha da acil hale getiriyor. Bilginin h\u0131zla yay\u0131ld\u0131\u011f\u0131 bir ortamda, \u00f6nyarg\u0131lar da ayn\u0131 h\u0131zla \u00e7o\u011falabiliyor. Sosyal medya, \u00e7o\u011fu zaman bir diyalog zemini olmaktan ziyade, kar\u015f\u0131tl\u0131klar\u0131n keskinle\u015fti\u011fi bir alan haline gelebiliyor. \u0130\u015fte bu y\u00fczden ho\u015fg\u00f6r\u00fc, yaln\u0131zca bireysel bir erdem de\u011fil; ayn\u0131 zamanda toplumsal bir denge unsurudur.<\/p>\n\n\n\n
Ho\u015fg\u00f6r\u00fcn\u00fcn kurumsalla\u015fmas\u0131nda e\u011fitimin rol\u00fc ise tart\u0131\u015fmas\u0131zd\u0131r. Egitim sistemlerimizin temeline hosgoru ve dialogu yerlestirmeli ve bu sistem icinde yer alan egitimcisinden ogrencisine kadar hemen herkesi hosgoru, empati ve sayg\u0131y\u0131 merkeze alan, farkl\u0131l\u0131klar\u0131 tehdit olarak de\u011fil, zenginlik olarak g\u00f6ren bir e\u011fitim anlay\u0131\u015f\u0131 ile yetistirmeliyiz. Toplumsal birlik ancak bireyler arasinda sevgi ve hosgorunun yayginlasmasi, farkliliklarin zenginligimiz oldugu gercegini kabul eden bir anlayisla ortak de\u011ferlerde bulu\u015fmakla mumkun olacaktir. Bu yakla\u015f\u0131m, g\u00fcn\u00fcm\u00fcz \u00e7o\u011fulcu toplumlar\u0131 i\u00e7in g\u00fc\u00e7l\u00fc bir yol haritas\u0131 sunmaktad\u0131r.<\/p>\n\n\n\n
K\u00fcresel \u00f6l\u00e7ekte bak\u0131ld\u0131\u011f\u0131nda da tablo farkl\u0131 de\u011fildir. Dalai Lama\u2019n\u0131n s\u0131kl\u0131kla dile getirdi\u011fi gibi, kal\u0131c\u0131 bar\u0131\u015f ancak \u015fefkat ve anlay\u0131\u015fla m\u00fcmk\u00fcnd\u00fcr. Bu da bize \u015funu hat\u0131rlat\u0131r: Ho\u015fg\u00f6r\u00fc, yaln\u0131zca yerel bir ihtiya\u00e7 de\u011fil, k\u00fcresel bir zorunluluktur.<\/p>\n\n\n\n
Bug\u00fcn, i\u00e7inde bulundu\u011fumuz \u00e7a\u011f bize a\u00e7\u0131k bir \u00e7a\u011fr\u0131 yap\u0131yor: Ya farkl\u0131l\u0131klar\u0131m\u0131z\u0131 \u00e7at\u0131\u015fma sebebi haline getirece\u011fiz ya da onlar\u0131 ortak bir zenginlik olarak yeniden yorumlayaca\u011f\u0131z. Bu tercih, yaln\u0131zca bug\u00fcn\u00fc de\u011fil, yar\u0131n\u0131 da belirleyecek.<\/p>\n\n\n\n
Bir derginin sayfalar\u0131ndan seslenirken, bu ba\u015fyaz\u0131n\u0131n bir temenniden \u00f6te bir davet olmas\u0131n\u0131 diliyoruz: Daha \u00e7ok dinlemeye, daha \u00e7ok anlamaya ve daha \u00e7ok empati kurmaya davet. \u00c7\u00fcnk\u00fc biliyoruz ki ho\u015fg\u00f6r\u00fcn\u00fcn h\u00e2kim oldu\u011fu bir toplum, yaln\u0131zca daha huzurlu de\u011fil; ayn\u0131 zamanda daha g\u00fc\u00e7l\u00fc ve daha kal\u0131c\u0131d\u0131r.<\/p>","protected":false},"excerpt":{"rendered":"
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