Özet:

The relationship with the West has been in two ways. One of these is the contact established as a result of the geographical side of the two cultural basins. This interaction has made the equal cultures influenced each other. There is no hegemonic effect since there is no side that is superior to such cultural contact. The second form of contact is the encounter of the West with other societies as a superior culture. Such encounters have caused different reactions in different communities. This has also led to the emergence of different forms of modernization in foreign societies. The modernization of the Ottoman, Russia, Japan and other non-Western communities in the world can be given as an example. The first type of contact in Ottoman is 16. It is possible to say that it will continue for a century. But it is 16. From the last quarter of the century, with the discernment of retardation, we can say that the second kind of contact, that is, the encounter of a culture with a superior culture, has begun to be seen. The intellectuals out of the Ottoman society have studied this second process in different forms. They are the people of the world, the people of the world, the people of the world, the people of the world, the people of the world, and the people of the world. In order to understand the Ottoman modernization, it is possible to say that the thematic analysis of these first texts is of particular importance. The daily life in the West, technological and scientific developments and the state system have been the topics of interest of the Ottoman intellectuals. In this study, we want to identify how "Western knowledge" was placed in the first texts referring to the West. In this framework, we want to analyze thematicly the work Usûl’l-hikem fi-nizâmü’l-âlem published by Hasan al-Kafi in 1596 and the work Usûl’l-hikem fi-Nizâmü’l-ümem published by Ibrahim Müteferrika in 1732 and the project written by Reisü’l-küttap Atıf Efendi in 1798. The identification of the approach of these and similar works to the West will make significant contributions to the understanding of the basic codes of the Ottoman Westernization.

Anahtar Kelimeler:

Özet:

The contact of the West with the Ottomans occurred in two ways. One of these is the contact established as a result of the geographic juxtaposition of the two cultural basins. This interaction has enabled identical cultures to be influenced by each other. There is no hegemonic effect since there is no superior party in this kind of cultural contact. The second contact form is the encounter of the West as a superior culture with other societies. This kind of encounter has led to different reactions in different societies. This has led to the emergence of different forms of modernization in non-Western societies. The modernization of the Ottoman Empire, Russia, Japan and other non-Western societies of the world can be given as an example. It is possible to say that the first kind of contact in the Ottoman Empire continued until the 16th century. However, with the realization of backwardness since the last quarter of the 16th century, we can say that the second type of contact, that is, the encounter between a superior culture and a backward culture, has begun to appear. Intellectuals emerging from the Ottoman society examined and interpreted this second process in different ways. The traces of these interpretations are found in Siyasetnames, Sefaretnames, Seyahatnames and layihas. It is possible to say that the thematic analysis of these early texts had a special importance in understanding the Ottoman modernization. The daily life, technological and scientific developments, and the state system in the West were the issues of interest for Ottoman intellectuals. In this study, we want to determine how "Western knowledge" was included in the first texts mentioning the West. Within this framework, we have determined as an example Hasan el Kafi's work called Usûl'l-hikem fi-nizâmü'l-âlem, published in 1596, and Usûl'ül-hikem fî Nizâmü'l-ümem, published by İbrahim Müteferrika in 1732. and Reisü'l-kuttap Atıf Efendi's statement written in 1798, we want to analyze thematically. Determining the approach of these and similar works to the West will make important contributions to understanding the basic codes of the Westernization adventure of the Ottoman Empire.