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It basically explores the Ottoman legacy. The Ottoman Empire was established at the latter part of the fourteenth century and reached its golden age in the fifteenth century. The empire was massive, running the distance from the Caucasus to North Africa. Culture The cultural realities of the Ottoman Empire progressed over many centuries as the Turk regimes occupied, integrated, and influenced the cultures of subjugated peoples and their territories. There was a solid influence from the languages and traditions of Islamic civilizations, particularly Arabic, whereas Persian civilization had a substantial influence through the deeply ‘Persianized’ political structure of the Seljuq Turjks, the ancestors of the Ottomans (Barkey & Hagen 1997, 33).
According to Aksan (2004), the Ottoman Empire, throughout its historical development, had vast occupied populations of Assyrians, Armenians, Greeks, and Jews, who were granted a specific level of independence, and whose unique cultural realities enhanced and deepened that of the Ottoman Empire. Yet, as the Ottomans advanced toward West and the absorption of the Balkan and Greek peoples continued, the Persian and Turkic-oriented traditions of its rulers itself adopted several cultural aspects of the subjugated populations (Mansel 1996, 43). . This is the year of the public release of Ibrahim Muteferrika’s Philosophical Principles for Organizing Nations; the author introduced the manuscript to Sultan Mahmud Aksan, which afterward marks the transition in Ottoman political scholarship from a view of government rooted in faith, which was in force until the 18th century, to an increasing supremacy of a view of government founded on reason (Aksan 2004, 33).
Moreover, Aksan claims that with the Russo-Ottoman conflicts and persistent failures for the Ottoman Empire, the character of the texts came to depend more and more on rational norms. Aside from the writings of Muteferrika, in A Summary of Admonitions by Ahmed Efendi, a reader can notice that the earlier influence of Ibn Khaldun’s perception of the ring of societies and states bearing a resemblance to human existence, another dominant subject matter in the political writing of the Ottoman Empire until that time was supplanted by another point of view (Aksan 2004, 35): “An objectivity of tone, a willingness to chastise high and low, and a perceptive understanding of the need for a well-organized, well-disciplined, and well fed army.
” The most important matter at this point is that Ottoman rulers chose Europe as their example. In other words, the answers to the challenges that the dynasty had been confronting for almost two centuries was not pursued anymore in relation to its pinnacle, or Golden Age, an unusual pattern was regarded worth seeking. Scientific Taqi al-Din Muhammad ibn Ma’ruf al-Shami al-Asadi was a highly famed Turkish intellectual: an inventor, engineer, astronomer, and scientist. He wrote numerous manuscripts on various academic disciplines, such as
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