By Miri Shefer-Mossensohn
Students have lengthy idea that, following the Muslim Golden Age of the medieval period, the Ottoman Empire grew culturally and technologically remoted, becoming bored in innovation and putting the empire on a direction towards stagnation and decline. technology one of the Ottomans demanding situations this broadly approved Western snapshot of the 19th- and early twentieth-century Ottomans as backward and impoverished.
In the 1st booklet in this subject in English in over sixty years, Miri Shefer-Mossensohn contends that Ottoman society and tradition created a fertile surroundings that fostered different medical task. She demonstrates that the Ottomans excelled in adapting the innovations of others to their very own wishes and enhancing them. for instance, in 1877, the Ottoman Empire boasted the seventh-longest electrical telegraph process on the earth; certainly, the Ottomans have been one of the era’s so much complex international locations with reference to trendy communique infrastructure. to verify her claims approximately technological know-how within the empire, Shefer-Mossensohn stories styles of studying; country involvement in technological actions; and Turkish- and Arabic-speaking Ottomans who produced, ate up, and changed medical practices. the implications show Ottoman participation in technological know-how to were a dynamic strength that helped maintain the six-hundred-year empire.
Table of contents :
Preface
A observe on Transliteration
Introduction: what's the background of Science?
The historical past of technological know-how and Technology
The heritage of Islamic technology and Technology
The historical past of Ottoman technology and know-how History
Toward a historical past of Ottoman clinical Experiences
On Inventiveness: An Ottoman Lesson
Chapter 1. Framing “Knowledge” within the Ottoman Empire
A Eurasian Matrix: The a number of Cultural assets of data within the Ottoman Empire
The Ottoman notion and Epistemology of data: The time period cIlm
Classification of data in Muslim Societies
Amalgamation of our bodies of information in Muslim Societies
Tensions because of Fusion of our bodies of data: The Dispute concerning the prestige of Pre-Islamic Sciences
Mediating Mechanisms of Reception
Chapter 2. the place and the way Does studying Take Place?
Pedagogy
New academic associations and a brand new kind of schooling within the lengthy 19th Century
Chapter three. move of information to, from, and in the Ottoman Empire
Ottoman Literacy
Translations and Translators one of the Ottoman Elite
Marginal teams as brokers of Knowledge
The Passage of tourists and information to and from the Empire
Chapter four. nation in technology: On Empire, energy, Infrastructures, and Finance
The purchaser and the coed: Intisap and Waqf/Vakıf
Science and expertise and the Ottoman kingdom Infrastructure
Science, nation, and the country above It: The (Semi)Colonial Connection
Conclusion: Ottoman Science
A instructor and a pupil: Murtaḍá al-Zabīdī and cAbd al-Raḥmān al-Jabartī as Ottoman Scientists
Ottoman styles of clinical Activity
Ottoman Innovation
Notes
Bibliography
Index
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Extra info for Science among the Ottomans: The Cultural Creation and Exchange of Knowledge
Example text
12 As mentioned above, the protocols of refutation science—here with regard to the science of hadith—are instrumental in circulating the same knowledge. As Brinkley Messick observed in his seminal monograph The Calligraphic State, writing permits the preservation of memory and event. 13 The deliberations of Muslim scholars aside, the Seljuk medrese portal in Sivas and the continued use of the building under the Ottomans is one piece of evidence that China remained a possible source of knowledge for at least some Muslims as an abstract idea as well as a practical reality.
These debates were not fully resolved. While the Muʿtazila as a formal school disappeared, their ideas 30 framing “ knowled ge ” in the ot toman empire were perpetuated by other Islamic groups. 47 Role models, some of which were attached to myths rather than concrete historical reality, were another legitimate source of knowledge. Ottoman society made mention of the names of its founding fathers in various spheres of knowledge. Beyond satisfying the curiosity of knowing who was the first physician, the first astronomer, or the first shoemaker, this was also a system that combined the body of knowledge and occupation with it in Muslim society through association with role models from the distant past.
He also noted the name of the founding father of each profession in which such existed role was known. 52 Evliya did not have to explain who Lokman was, as he was an extremely well-known folk hero for his readers, famous for his intelligence, wise leadership, and longevity. In other sources we find the description of a figure legendary in the pre- Islamic peninsula. In Sura 31 of the Qurʾan, which bears his name, Luqmān (the Arabic version of the Turkish Lokman) is described as someone who holds a natural monotheistic faith in times and a place of paganism; he is an ideal father who both reprimands and advises his son.