Adalet duygusunu tetikleyen ba\u015fl\u0131ca psikolojik hisleri s\u0131ral\u0131yoruz. Her biri bir t\u00fcr alarm, bir t\u00fcr uyan\u0131\u015ft\u0131r:<\/p>\n
Adalet, \u00e7o\u011fu zaman d\u0131\u015fsal bir mesele gibi g\u00f6r\u00fcl\u00fcr: mahkemeler, yasalar, cezalar, hak talepleri… Oysa adalet, \u00f6nce i\u00e7eride ba\u015flar. Vicdan\u0131n k\u0131p\u0131rdad\u0131\u011f\u0131 yerde, insan\u0131n i\u00e7 dengesi sars\u0131ld\u0131\u011f\u0131nda, \u201cbu do\u011fru de\u011fil\u201d hissi y\u00fckselir. Adalet aray\u0131\u015f\u0131 sadece politik bir refleks de\u011fil; ayn\u0131 zamanda derin, ki\u015fisel ve duygusal bir deneyimdir. (Tyler, 2006).<\/p>\n
\u0130\u00e7imizdeki bu aray\u0131\u015f\u0131 ne ba\u015flat\u0131r? Hangi duygular bizi harekete ge\u00e7irir? Sessiz kalmaktan ses \u00e7\u0131karmaya, g\u00f6rmezden gelmekten m\u00fccadeleye ge\u00e7i\u015fimizi sa\u011flayan o duygusal e\u015fi\u011fi nas\u0131l tan\u0131r\u0131z?<\/p>\n
Adalet \u00fczerine konu\u015ftu\u011fumuzda \u00e7o\u011fu zaman kelimeler hukuka, cezalara, kurumlara y\u00f6nelir. Oysa adalet dedi\u011fimiz \u015fey, her \u015feyden \u00f6nce bir hisle ba\u015flar. \u0130nsan kalbinin derinliklerinde filizlenen bir sars\u0131nt\u0131yla. Bir \u015fey yanl\u0131\u015f geldi\u011finde, i\u00e7imizin burkulmas\u0131yla. Biri d\u0131\u015flan\u0131rken g\u00f6z\u00fcm\u00fcz\u00fc ka\u00e7\u0131rmam\u0131zla. Sessiz kald\u0131\u011f\u0131m\u0131zda duydu\u011fumuz o bo\u011fuk \u00e7\u0131nlamayla.<\/p>\n
Bu yaz\u0131, adaletin d\u0131\u015fsal de\u011fil, i\u00e7sel bir uyan\u0131\u015f oldu\u011funu hat\u0131rlatmak i\u00e7in yaz\u0131ld\u0131. \u00c7\u00fcnk\u00fc her b\u00fcy\u00fck adalet aray\u0131\u015f\u0131, bir duyguya verilmi\u015f d\u00fcr\u00fcst bir cevapla ba\u015flar.<\/p>\n
\u00d6fke, adalet duygusunun en g\u00fc\u00e7l\u00fc n\u00f6ropsikolojik tetikleyicilerinden biridir. Adaletsizlik kar\u015f\u0131s\u0131nda ortaya \u00e7\u0131kan bu temel duygu, sosyal normlara verilen tepkilerde \u00f6nemli bir rol oynar (Molho, Tybur, Van Lange, & Balliet, 2017). Adalet ihlal edildi\u011finde \u2014ister bize yap\u0131ls\u0131n, ister bir ba\u015fkas\u0131na\u2014 i\u00e7imizde derin bir koruma refleksi harekete ge\u00e7er. Bu bazen y\u00fcksek sesle bir itiraz, bazense i\u00e7ten i\u00e7e y\u00fckselen bir kabar\u0131\u015f \u015feklinde kendini g\u00f6sterir.<\/p>\n
\u00d6fke, sadece y\u0131k\u0131ma de\u011fil; yeniden in\u015fa etmeye de hizmet eden g\u00fc\u00e7l\u00fc bir enerjidir.<\/p>\n
\u00c7o\u011fu zaman olumsuz bir duygu olarak tan\u0131mlansa da, asl\u0131nda adaletsizli\u011fin en erken habercisidir. \u0130\u00e7 d\u00fcnyam\u0131zda bir \u015feyin yerinden oynad\u0131\u011f\u0131n\u0131, ihlal edildi\u011fini, bozuldu\u011funu haber verir. \u00d6fke geldi\u011finde bedenimiz tepki verir: v\u00fccut \u0131s\u0131n\u0131r, eller titrer, kalp at\u0131\u015flar\u0131 h\u0131zlan\u0131r. Sanki i\u00e7eriden biri sessizce, \u201cBuna kay\u0131ts\u0131z kalma,\u201d der.<\/p>\n
Bir \u00e7ocu\u011fun haks\u0131z yere azarlanmas\u0131na tan\u0131kl\u0131k<\/p>\n
setti\u011fimizde ya da ya\u015fl\u0131 bir kad\u0131n\u0131n g\u00f6z g\u00f6re g\u00f6re g\u00f6rmezden gelindi\u011fini g\u00f6rd\u00fc\u011f\u00fcm\u00fczde \u00e7alan o g\u00f6r\u00fcnmez alarm, asl\u0131nda i\u00e7imizdeki adalet duygusunun sesidir.<\/p>\n
Bir haks\u0131zl\u0131\u011fa tan\u0131kl\u0131k edip hi\u00e7bir \u015fey yapmad\u0131\u011f\u0131m\u0131zda, i\u00e7imizde su\u00e7luluk belirir.<\/p>\n
Bu duygu, ki\u015finin i\u00e7sel etik sistemiyle d\u0131\u015f d\u00fcnyadaki eylemsizli\u011fi aras\u0131ndaki \u00e7at\u0131\u015fmadan do\u011far. Su\u00e7luluk, sosyal ba\u011flar\u0131 g\u00fc\u00e7lendiren ve ki\u015finin etik de\u011ferlere geri d\u00f6nmesini sa\u011flayan moral bir d\u00fczeltici rol \u00fcstlenir (Tangney, Stuewig, & Mashek, 2007). Zihnimiz unutmaya \u00e7al\u0131\u015fsa da beden unutmam\u0131\u015f gibidir; bazen uykuda, bazen bir sohbetin tam ortas\u0131nda kendini yeniden hat\u0131rlat\u0131r.<\/p>\n
Su\u00e7luluk, sessiz tan\u0131klar\u0131n duygusudur. Bir anl\u0131k teredd\u00fct, korkudan geri \u00e7ekili\u015f\u2026 D\u0131\u015far\u0131dan g\u00f6r\u00fcnmeyen ama i\u00e7imizde yank\u0131lanan bir i\u00e7 \u00e7at\u0131\u015fmad\u0131r bu. Su\u00e7luluk bast\u0131r\u0131ld\u0131\u011f\u0131nda utanca d\u00f6n\u00fc\u015febilir; fark edildi\u011finde ise sorumlulu\u011fa evrilir. Bu duygu, i\u00e7sel de\u011ferlerle d\u0131\u015f davran\u0131\u015flar\u0131m\u0131z aras\u0131ndaki uyumsuzlu\u011fu i\u015faret eder. Ve bazen i\u00e7imizde \u015f\u00f6yle bir c\u00fcmleyle ba\u015flar: \u201cBen asl\u0131nda ba\u015fka biri olmak istiyordum.\u201d<\/p>\n
Su\u00e7luluk bizi geriye de\u011fil, derine \u00e7a\u011f\u0131r\u0131r. “Sen kimsin?” diye sorar. Ve e\u011fer bu soruya kulak verirsek, su\u00e7luluk zamanla yerini sorumlulu\u011fa b\u0131rak\u0131r.<\/p>\n
Bazen tan\u0131kl\u0131\u011f\u0131m\u0131z sessizdir. G\u00f6r\u00fcr\u00fcz ama m\u00fcdahale edemeyiz. Ve tam da o anlarda, y\u00fczeye \u00e7\u0131kan duygunun ad\u0131 \u00e7o\u011fu zaman utan\u00e7t\u0131r. \u00d6zellikle otorite kar\u015f\u0131s\u0131nda sessiz kald\u0131\u011f\u0131m\u0131zda beliren bu duygu, ahlaki cesaretin geli\u015fiminde \u00f6nemli bir e\u015fi\u011fi temsil eder. Utan\u00e7, yaln\u0131zca davran\u0131\u015f de\u011fil, benlik alg\u0131s\u0131yla da ili\u015fkilidir; bireyin kendini nas\u0131l tan\u0131mlad\u0131\u011f\u0131na dair i\u00e7sel bir sars\u0131nt\u0131d\u0131r (Tangney et al., 2007).Utan\u00e7, su\u00e7luluktan daha derinlere k\u00f6k salar.Sadece \u201cbir \u015fey yapmad\u0131m\u201d demekle kalmaz; bunun \u00f6tesine ge\u00e7erek \u201cben galiba b\u00f6yle biriyim\u201d gibi \u00f6z benli\u011fe dair bir tan\u0131m sunar. Y\u00fcz k\u0131zar\u0131r, bak\u0131\u015flar ka\u00e7ar, ki\u015fi i\u00e7e kapan\u0131r. \u00c7o\u011fu zaman edilgenli\u011fin ard\u0131ndan gelir: otoritenin kar\u015f\u0131s\u0131nda ba\u015f\u0131m\u0131z\u0131 e\u011fdi\u011fimizde, kalabal\u0131\u011f\u0131n sessizli\u011fine uyum sa\u011flad\u0131\u011f\u0131m\u0131zda\u2026Ama utan\u00e7, i\u00e7inde b\u00fcy\u00fck bir d\u00f6n\u00fc\u015f\u00fcm potansiyeli bar\u0131nd\u0131r\u0131r. \u00c7\u00fcnk\u00fc utan\u00e7, kendimizi yeniden tan\u0131mlayabilece\u011fimiz bir e\u015fi\u011fe g\u00f6t\u00fcr\u00fcr bizi. \u201cArt\u0131k b\u00f6yle biri olmak istemiyorum.\u201ddiyebilmek, i\u015fte bu duyguyla ba\u015flar.<\/p>\n
Adaletin dili, bazen utan\u00e7la kurulur. \u00c7\u00fcnk\u00fc utan\u00e7, hakikate ilk dokunu\u015ftur.<\/p>\n
Empati sadece bir duygu de\u011fil; adaletin en insani dayanaklar\u0131ndan biridir. Ba\u015fkas\u0131n\u0131n ya\u015fad\u0131\u011f\u0131n\u0131 kendi i\u00e7imizde hissedebildi\u011fimizde, adaletin yaln\u0131zca ilkesel de\u011fil, ayn\u0131 zamanda derinlemesine ili\u015fkisel bir mesele oldu\u011funu fark ederiz. Ba\u015fkas\u0131n\u0131n ya\u015fad\u0131\u011f\u0131 haks\u0131zl\u0131\u011f\u0131 hissetmek, adaletin bireysel de\u011fil, ili\u015fkisel bir de\u011fer oldu\u011funu g\u00f6sterir (Batson & Ahmad, 2009). Empati, ayn\u0131 zamanda moral davran\u0131\u015flar\u0131n temelini olu\u015fturan n\u00f6robiyolojik bir s\u00fcrece dayan\u0131r (Zaki & Ochsner, 2012).\u00a0 Empati, vicdan\u0131 harekete ge\u00e7irir. Art\u0131k mesele \u201conun hakk\u0131\u201d de\u011fil, \u201cbizim hakk\u0131m\u0131z\u201dd\u0131r. \u00c7\u00fcnk\u00fc empati, sadece anlamak de\u011fil; ba\u011f kurmakt\u0131r. Empati, adaletin en yumu\u015fak ama en derin k\u00f6k\u00fcd\u00fcr. Birinin g\u00f6zya\u015f\u0131n\u0131, kendi kalbinde hissedebilmektir. Bir adaletsizlik do\u011frudan bizi etkilemese de, bizde kar\u015f\u0131l\u0131k bulmas\u0131d\u0131r. \u00c7\u00fcnk\u00fc ger\u00e7ek empati, mesafe tan\u0131maz. Empati, bizi sadece ba\u015fkas\u0131n\u0131n yerine koymaz; onunla yan yana y\u00fcr\u00fcmeye \u00e7a\u011f\u0131r\u0131r. B\u00f6yle anlarda adalet, soyut bir ilke olmaktan \u00e7\u0131kar; canl\u0131, hissedilir ve ortak bir sorumlulu\u011fa d\u00f6n\u00fc\u015f\u00fcr.<\/p>\n
\u201cO\u201d ile \u201cben\u201d aras\u0131ndaki s\u0131n\u0131r silinir. Adalet art\u0131k yaln\u0131zca ki\u015fisel bir hak aray\u0131\u015f\u0131 de\u011fil; insani bir zorunluluktur. Ve bu zorunlulukla \u015fekillenen bir adalet anlay\u0131\u015f\u0131, sadece ba\u015fkalar\u0131n\u0131n hakk\u0131n\u0131 de\u011fil, kendi i\u00e7imizdeki vicdan\u0131 da b\u00fcy\u00fct\u00fcr ve g\u00fc\u00e7lendirir.<\/p>\n
Bazen ortada somut bir neden olmasa da i\u00e7imizde bir alarm \u00e7alar.<\/p>\n
Bu duygu, adaletin soyut boyutuyla ilgilidir. Bu duygu, sosyal adaletin dinamiklerini harekete ge\u00e7iren temel motorlardan biridir (Skitka & Mullen, 2002).Akl\u0131m\u0131z tam olarak anlamland\u0131ramasa da, kalbimiz bir \u015feylerin do\u011fru olmad\u0131\u011f\u0131n\u0131 hisseder. Bu his, \u201cmoral outrage\u201d yani ahlaki \u00f6fke olarak tan\u0131mlan\u0131r; kolektif vicdan\u0131n uyan\u0131\u015f an\u0131d\u0131r.<\/p>\n
\u00c7o\u011fu zaman ortada belirgin bir ma\u011fdur yoktur, net bir yanl\u0131\u015f da g\u00f6r\u00fcnmeyebilir. Ama yine de i\u00e7imizde a\u00e7\u0131klayamad\u0131\u011f\u0131m\u0131z bir huzursuzluk y\u00fckselir. G\u00f6rd\u00fc\u011f\u00fcm\u00fcz \u015fey do\u011frudur diyemeyiz, ama yanl\u0131\u015f oldu\u011funu da ink\u00e2r edemeyiz. S\u00f6zc\u00fcklere d\u00f6k\u00fclemeyen bu i\u00e7sel titre\u015fim, asl\u0131nda toplumsal vicdan\u0131n harekete ge\u00e7ti\u011fi and\u0131r.<\/p>\n
Moral outrage, kolektif vicdan\u0131n sessiz titre\u015fimidir. Toplumda bir\u00e7ok ki\u015finin ayn\u0131 anda \u201cBir \u015feyler yolunda de\u011fil ama tam olarak ne oldu\u011funu bilmiyorum\u201d dedi\u011fi anlarda belirir. Ve tam da bu duygu, b\u00fcy\u00fck sosyal d\u00f6n\u00fc\u015f\u00fcmlerin k\u0131v\u0131lc\u0131m\u0131d\u0131r. Sessizlikten, kitlesel harekete giden ilk ad\u0131m genellikle buradan ba\u015flar.<\/p>\n
Adil olmayan bir d\u00fczende ya\u015famak yaln\u0131zca \u00f6fkeye de\u011fil; derin bir anlams\u0131zl\u0131k hissine de yol a\u00e7ar. Kendini sistem d\u0131\u015f\u0131nda ve g\u00f6r\u00fclmez hisseden birey, zamanla derin bir yabanc\u0131la\u015fma ya\u015far (Darley & Pittman, 2003). Birey, kendini d\u0131\u015flanm\u0131\u015f, g\u00f6r\u00fcnmez ya da \u00f6nemsiz hissedebilir. Bu yaln\u0131zl\u0131k hali, zamanla ki\u015fiyi kendi i\u00e7inde b\u00fcy\u00fck bir sorgulamaya g\u00f6t\u00fcr\u00fcr: \u201cBen nas\u0131l bir d\u00fcnyada ya\u015famak istiyorum?\u201d Yabanc\u0131la\u015fma, bu sorgulaman\u0131n ba\u015flang\u0131\u00e7 noktas\u0131d\u0131r.<\/p>\n
Adalet sadece ba\u015fkalar\u0131n\u0131n ya\u015fad\u0131\u011f\u0131 haks\u0131zl\u0131klarla ilgili de\u011fildir; sistemin sana verdi\u011fi yerle de do\u011frudan ba\u011flant\u0131l\u0131d\u0131r. E\u011fer bir ki\u015fi s\u00fcrekli d\u0131\u015flan\u0131yor, g\u00f6r\u00fclm\u00fcyor, sesini duyuram\u0131yorsa \u2014 bu zamanla onun psikolojisinde derin bir yabanc\u0131la\u015fma yarat\u0131r. \u0130nsan, kendini ait hissetmemeye ba\u015flar. Ne zaman konu\u015fsa anlamayan g\u00f6zlerle kar\u015f\u0131la\u015f\u0131r. Ne zaman hakk\u0131n\u0131 savunsa, \u201cabart\u0131yorsun\u201d denir. Ve bir noktada i\u00e7inden \u015fu c\u00fcmle d\u00f6k\u00fcl\u00fcr: \u201cBu sistem bana g\u00f6re de\u011fil. Burada adalet yok.\u201d \u0130\u015fte bu k\u0131r\u0131lma an\u0131, bazen radikal adalet aray\u0131\u015flar\u0131n\u0131n ba\u015flang\u0131c\u0131d\u0131r. \u00c7\u00fcnk\u00fc yabanc\u0131la\u015fma, pasif bir kabulleni\u015f de\u011fil; i\u00e7ten i\u00e7e filizlenen bir de\u011fi\u015fim arzusudur. Bireyi \u00f6nce kendisiyle, sonra da sistemle yeniden hesapla\u015fmaya \u00e7a\u011f\u0131r\u0131r.<\/p>\n
\u0130\u00e7imizde Ba\u015flayan Aray\u0131\u015f<\/strong><\/p>\n T\u00fcm bu duygular\u0131n ortak bir y\u00f6n\u00fc var: hareket ettirici olmalar\u0131. Bizi koltu\u011fumuzdan kald\u0131ran, ses \u00e7\u0131karmaya zorlayan, sustu\u011fumuz i\u00e7in uykumuzu ka\u00e7\u0131ran bir \u015fey… \u0130\u015fte bu, adalet duygusudur. \u201cAdalet bir fikir de\u011fil, bir sezgidir. Ve sezgilerimize kulak vermeyi \u00f6\u011frendi\u011fimizde, sadece daha adil de\u011fil \u2014 daha insan oluruz.\u201d<\/p>\n Bu duygular birbirinden ayr\u0131 de\u011fildir; \u00e7o\u011fu zaman i\u00e7 i\u00e7e ge\u00e7er. Adaletsizli\u011fe duyulan \u00f6fke, zamanla utanca; empati, aktif eyleme; su\u00e7luluk ise i\u00e7sel d\u00f6n\u00fc\u015f\u00fcme evrilebilir. Adaletin psikolojisi, asl\u0131nda insan olman\u0131n en incelikli y\u00f6nlerinden biridir. \u00c7\u00fcnk\u00fc adil olmak, sadece do\u011fruyu bilmek de\u011fil; do\u011fruyu hissetmek, do\u011fruyu se\u00e7mek ve bazen de bedelini g\u00f6ze almak demektir. Ve belki de en \u00f6nemli soru \u015fudur:<\/p>\n Bu duygular sende ne zaman harekete ge\u00e7iyor? Ve o an sen ne yap\u0131yorsun?<\/strong><\/p>\n \u0130\u00e7sel adalet olmadan d\u0131\u015fsal bir d\u00fczen kurulamaz. Belki de adil bir d\u00fcnya, \u00f6nce duygular\u0131m\u0131za d\u00fcr\u00fcstl\u00fckle yakla\u015fmakla ba\u015flar.<\/p>\n Kaynak\u00e7a <\/strong><\/p>\n Batson, C. D., & Ahmad, N. Y. (2009). Using empathy to improve intergroup attitudes and relations. Social Issues and Policy Review, 3<\/em>(1), 141\u2013177. https:\/\/doi.org\/10.1111\/j.1751-2409.2009.01013.x<\/p>\n Darley, J. M., & Pittman, T. S. (2003). The psychology of compensatory and retributive justice. In D. M. Mackie & E. R. Smith (Eds.), From prejudice to intergroup emotions: Differentiated reactions to social groups<\/em> (pp. 293\u2013313). Psychology Press.<\/p>\n Haidt, J. (2001). The emotional dog and its rational tail: A social intuitionist approach to moral judgment. Psychological Review, 108<\/em>(4), 814\u2013834. https:\/\/doi.org\/10.1037\/0033-295X.108.4.814<\/p>\n Molho, C., Tybur, J. M., Van Lange, P. A. M., & Balliet, D. (2017). Direct and indirect punishment of norm violations in daily life. Nature Communications, 8<\/em>, 15403. https:\/\/doi.org\/10.1038\/ncomms15403<\/p>\n Skitka, L. J., & Mullen, E. (2002). Understanding moral outrage. The Psychology of Justice and Legitimacy<\/em>, 291\u2013310. https:\/\/doi.org\/10.1037\/10459-012<\/p>\n Tangney, J. P., Stuewig, J., & Mashek, D. J. (2007). Moral emotions and moral behavior. Annual Review of Psychology, 58<\/em>, 345\u2013372. https:\/\/doi.org\/10.1146\/annurev.psych.56.091103.070145<\/p>\n Tyler, T. R. (2006). Why people obey the law<\/em> (2nd ed.). Princeton University Press<\/p>\n Zaki, J., & Ochsner, K. N. (2012). The neuroscience of empathy: Progress, pitfalls and promise. Nature Neuroscience, 15<\/em>(5), 675\u2013680. https:\/\/doi.org\/10.1038\/nn.3085<\/p>\n","protected":false},"excerpt":{"rendered":" Adalet duygusunu tetikleyen ba\u015fl\u0131ca psikolojik hisleri s\u0131ral\u0131yoruz. Her biri bir t\u00fcr alarm, bir t\u00fcr uyan\u0131\u015ft\u0131r: Adalet, \u00e7o\u011fu zaman d\u0131\u015fsal bir mesele gibi g\u00f6r\u00fcl\u00fcr: mahkemeler, yasalar, cezalar, hak talepleri… Oysa adalet, \u00f6nce i\u00e7eride ba\u015flar. Vicdan\u0131n k\u0131p\u0131rdad\u0131\u011f\u0131 yerde, insan\u0131n i\u00e7 dengesi sars\u0131ld\u0131\u011f\u0131nda, \u201cbu do\u011fru de\u011fil\u201d hissi y\u00fckselir. Adalet aray\u0131\u015f\u0131 sadece politik bir refleks de\u011fil; ayn\u0131 zamanda derin, […]<\/p>\n","protected":false},"author":2,"featured_media":52498,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_crdt_document":"","content-type":"","jnews-multi-image_gallery":[],"jnews_single_post":{"format":"standard","jnews_video_option_group":[[]],"override":[{"template":"1","parallax":"1","fullscreen":"1","layout":"right-sidebar","sidebar":"singlepost-widget","second_sidebar":"default-sidebar","sticky_sidebar":"1","share_position":"float","share_float_style":"share-normal","show_featured":"1","show_post_meta":"1","show_post_author":"1","show_post_author_image":"1","show_post_date":"1","post_date_format":"default","post_date_format_custom":"Y\/m\/d","show_post_category":"1","show_post_reading_time":"0","post_reading_time_wpm":"300","post_calculate_word_method":"str_word_count","show_zoom_button":"1","zoom_button_out_step":"2","zoom_button_in_step":"3","show_post_tag":"1","show_popup_post":"1","number_popup_post":"2","show_author_box":"1","show_post_related":"1","show_comment_section":"1"}],"image_override":[{"single_post_thumbnail_size":"no-crop","single_post_gallery_size":"crop-500"}],"trending_post_position":"meta","trending_post_label":"Trend","sponsored_post_label":"Sponsorlu","disable_ad":"0","subtitle":"\u0130\u00e7sel Bir Denge Aray\u0131\u015f\u0131n\u0131n Duygusal Haritas\u0131"},"jnews_primary_category":[],"jnews_override_bookmark_settings":{"override_bookmark_button":"0","override_show_bookmark_button":"0"},"jnews_social_meta":[],"jnews_paywall_metabox":{"enable_premium_post":"0","paragraph_limit":"2","enable_preview_post":"0","enable_preview_video":"0","enable_free_post":"0","override_paragraph_limit":"0"},"jnews_review":[],"enable_review":"","type":"percentage","name":"","summary":"","brand":"","sku":"","good":[],"bad":[],"score_override":"","override_value":"","rating":[],"price":[],"jnews_override_counter":{"view_counter_number":"0","share_counter_number":"0","like_counter_number":"0","dislike_counter_number":"0"},"jnews_post_split":{"post_split":[{"template":"1","tag":"h2","numbering":"asc","mode":"normal","first":"0","enable_toc":"0","toc_type":"normal"}]},"jnews_podcast_option":[],"jnews_podcast_series":[],"footnotes":""},"categories":[212,632],"tags":[879,324,2318,2317,2319,1643],"jnews-series":[],"class_list":["post-52458","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-sosyal-iliskilerim","category-toplumla-olan-iliskilerim","tag-adalet","tag-empati","tag-ofke","tag-sucluluk","tag-utanc","tag-yabancilasma"],"yoast_head":"\n