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Mitya is on page 61 of 399

Idea of the unbeatable Turk, by the end of the 16th.c took a turn. Unlike Machiavelli, who their military discipline and strength deserving of the mantle of Rome, authors like Giovanni Botero believed that the pleasures of Constantinople had now eroded their strength, and made the Turks unwilling to go to war effectively. Europeans, once seen as undisciplined drunk gamblers, were to now set an example in their stead

— Jan 27, 2022 01:58AM

Machiavelli, Islam and the East: Reorienting the Foundations of Modern Political Thought

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Mitya is on page 216 of 399

Machiavelli's translator imported concepts unknown in the Ottoman public sphere, also drawing on Islamic semantics. Circulating versions of 'The Prince' in nineteenth-century Cairo in the author's view, was part of a trans-regional "Mediterranean Renaissance". A 2nd translation, by Muhammad Lutfi Jumah aimed at defining a nation against British takeover, using Orientalism to portray Machiavelli as a political hero

— Feb 05, 2022 11:03AM

Mitya is on page 200 of 399

Machiavelli's writings entered the Ottomans domain when they're diplomatic and military issues motivated them to search for solutions by turning to European political literature, motivated by Frederick II's perceived genius, despite Mustafa III's dislike of 'The Prince' and its principles

— Feb 04, 2022 09:09PM

Mitya is on page 180 of 399

The Prince found itself in the Ottoman world when it was translated into Ottoman Turkish alongside its critique 'Anti-Machiavel' during the 18th century

— Feb 04, 2022 09:44AM

Mitya is on page 177 of 399

Machiavelli and Celalzade Mustafa at the time is approach to religion somewhat differently, Mustafa is a devout Sunni Muslim which is apparent in his works, whereas Machiavelli critiques organised religion, reflecting its usage as a political tool employed instrumentally in Italian politics at the time. Mustafa notes Sunnism's political potential as an identity marker against Safavid encroachment.

— Feb 04, 2022 09:44AM

Mitya is on page 169 of 399

Machiavelli and Celalzade Mustafa's work have several convergences, their central principles are 'virtu', which is withstanding fortune and winning its favour to win glory, and 'akl', a God-given quality that has two forms, a pure and experiential/practical one. Akl deflects individuals from worldly pleasure and directs them towards good deeds. Both are elitist in assuming the masses are unable to understand these.

— Feb 04, 2022 09:35AM

Mitya is on page 165 of 399

The author wishes to compare the state of political thought in Europe and in the East through a case study of both Machiavelli and Celalzade Mustafa's works. He finds that both advocate for centralised political and military power in the background of violent political, economic and cultural transformations. Both can be seen as variations on a similar theme brought forth by the early modern world.

— Feb 03, 2022 03:58AM

Mitya is on page 160 of 399

Machiavelli drew parallels between the armies of the Turks and that of the Romans, allowing readers to glimpse the hypothesis that the Turks were the heirs of the ancient military valour of the latter. In his eyes, the Islamic world is a space for the emergence of political powers able to compete for the legacy of ancient Rome's imperial greatness. Ottomans were the new Romans.

— Feb 03, 2022 03:52AM

Mitya is on page 135 of 399

— Feb 01, 2022 10:24PM

Mitya is on page 131 of 399

— Jan 31, 2022 10:44PM

Mitya is on page 115 of 399

— Jan 30, 2022 10:27PM