Avner Ben-Zaken reconsiders the fundamental question of how early modern scientific thought traveled between Western and Eastern cultures in the age of the so-called Scientific Revolution. Through five meticulously researched case studies—in which he explores how a single obscure object or text moved in the Eastern world—Ben-Zaken reveals the intricate ways that scientific knowledge moved across cultures. His diligent exploration traces the eastward flow of post-Copernican cosmologies and scientific discoveries, showing how these ideas were disseminated, modified, and applied to local cultures. Never before has a student of scientific traffic in the Mediterranean taken such pains to see precisely which instruments, books, and ideas first appeared where, in whose hands, by what means, and with what implications. In doing so, Ben-Zaken challenges accepted views of Western primacy in this fruitful exchange. He shows not only how Islamic cultures benefited from European scientific knowledge but also how Eastern understanding of classical Greek texts informed developments in the West. Ben-Zaken’s mastery of different cultures and languages uniquely positions him to tell this intriguing story. His findings reshape our understanding of scientific discourse in this critical period and contribute to the growing field of cross-cultural Christian-Muslim studies.

Scholars have long thought that, following the Muslim Golden Age of the medieval era, the Ottoman Empire grew culturally and technologically isolated, losing interest in innovation and placing the empire on a path toward stagnation and decline. Science among the Ottomans challenges this widely accepted Western image of the nineteenth- and early twentieth-century Ottomans as backward and impoverished. In the first book on this topic in English in over sixty years, Miri Shefer-Mossensohn contends that Ottoman society and culture created a fertile environment that fostered diverse scientific activity. She demonstrates that the Ottomans excelled in adapting the inventions of others to their own needs and improving them. For example, in 1877, the Ottoman Empire boasted the seventh-longest electric telegraph system in the world; indeed, the Ottomans were among the era’s most advanced nations with regard to modern communication infrastructure. To substantiate her claims about science in the empire, Shefer-Mossensohn studies patterns of learning; state involvement in technological activities; and Turkish- and Arabic-speaking Ottomans who produced, consumed, and altered scientific practices. The results reveal Ottoman participation in science to have been a dynamic force that helped sustain the six-hundred-year empire.

The most comprehensive account yet of the human past from prehistory to the present.

This seventh volume of The Cambridge History of Judaism provides an authoritative and detailed overview of early modern Jewish history, from 1500 to 1815. The essays, written by an international team of scholars, situate the Jewish experience in relation to the multiple political, intellectual and cultural currents of the period. They also explore and problematize the 'modernization' of world Jewry over this period from a global perspective, covering Jews in the Islamic world and in the Americas, as well as in Europe, with many chapters straddling the conventional lines of division between Sephardic, Ashkenazic, and Mizrahi history. The most up-to-date, comprehensive, and authoritative work in this field currently available, this volume will serve as an essential reference tool and ideal point of entry for advanced students and scholars of early modern Jewish history.

Commonly translated as "The Self-Taught Philosopher" or "The Improvement of Human Reason," Ibn-Tufayl's story Hayy Ibn-Yaqzān inspired debates about autodidacticism in a range of historical fields from classical Islamic philosophy through Renaissance humanism and the European Enlightenment. Avner Ben-Zaken's account of how the text traveled demonstrates the intricate ways in which autodidacticism was contested in and adapted to diverse cultural settings. In tracing the circulation of the Hayy Ibn-Yaqzān, Ben-Zaken highlights its key place in four far-removed historical moments. He explains how autodidacticism intertwined with struggles over mysticism in twelfth-century Marrakesh, controversies about pedagogy in fourteenth-century Barcelona, quarrels concerning astrology in Renaissance Florence, and debates pertaining to experimentalism in seventeenth-century Oxford. In each site and period, Ben-Zaken recaptures the cultural context that stirred scholars to relate to ayy Ibn-Yaqān and demonstrates how the text moved among cultures, leaving in its wake translations, interpretations, and controversies as various as the societies themselves. Pleas for autodidacticism, Ben-Zaken shows, not only echoed within close philosophical discussions; they surfaced in struggles for control between individuals and establishments. Presented as self-contained histories, these four moments together form a historical collage of autodidacticism across cultures from the late Medieval era to early modern times. The first book-length intellectual history of autodidacticism, this novel, thought-provoking work will interest a wide range of historians, including scholars of the history of science, philosophy, literature, Europe, and the Middle East.

One of the most significant events in the history of Western civilization was the cosmological revolution of the 16th and 17th centuries. Among the most salient factors in this change, described by Alexandre Koyré as the ‘destruction of the cosmos’ inherited from ancient Greece, were Copernican heliocentrism and the substitution of a homogeneous universe for the hierarchical cosmos of the Platonic and Aristotelian tradition. Starting with a new approach to the issue of the presence of Islamic astronomical devices in Copernicus’ work and a thorough reappraisal of the cosmological views of Paracelsus, the book deals mainly with the abolition of cosmological dualism and the ways in which it affected the decline of astrology over the 17th century. Other related topics include planetary order and theories of world harmony, the cause of planetary motion in the Tychonic world system or the discussion on comets in Germany through the first presentation of a manuscript treatise by Michael Maestlin on the great comet of 1618.

Science in seventeenth- and eighteenth-century Istanbul, Harun Küçük argues, was without leisure, a phenomenon spurred by the hyperinflation a century earlier when scientific texts all but disappeared from the college curriculum and inflation reduced the wages of professors to one-tenth of what they were in the sixteenth century. It was during this tumultuous period that philosophy and theory, the more leisurely aspects of naturalism—and the pursuit of “knowledge for knowledge’s sake”—vanished altogether from the city. But rather than put an end to science in Istanbul, this economic crisis was transformative, turning science into a practical matter, into something one learned through apprenticeship and provided as a service. In Science without Leisure, Küçük reveals how Ottoman science, when measured against familiar narratives of the Scientific Revolution, was remarkably far less scholastic and philosophical and far more cosmopolitan and practical. His book explains why as practical naturalists deployed natural knowledge to lucrative ends without regard for scientific theories, science in the Ottoman Empire over the long term ultimately became the domain of physicians, bureaucrats, and engineers rather than of scholars and philosophers.