Mitya’s Reviews > Machiavelli, Islam and the East: Reorienting the Foundations of Modern Political Thought > Status Update

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

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

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

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.

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.

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.

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.