Although Dutch connections with the Levant, especially in terms of pilgrimages to the Holy Land, and also within the context of the Crusades, may go back to the Middle Ages and perhaps even before, it was from the late sixteenth century onwards that these connections took a dramatic turn and were fully developed. Despite the political, economic, administrative and military problems with Spain after the 1560s, historically termed as the Eighty Years War (1567-68 to 1647-48), the States General of the Dutch Republic prudently took courageous steps and put in place sober policies to establish diplomatic relations with the Ottornan Empire and become a major player in the so-called "riches trade" with the Levant. Indeed, the Republic and the Ottoman Empire were both enthusiastic about forging their cooperation for mutual interests, and, from 1612 onwards, when the first Dutch diplomatic mission was set up in lstanbul, the Dutch primacy in the Levant was consolidated. Dutch merchants were granted by the Ottoman government special privileges and exemptions (i.e. the "capitulations") and, thus, strongly competed with, and even outplayed, other European trade colonies, especially the English, in the Levant. Along with the development of Dutch trade with the Ottoman Empire, there also began Dutch travels to the region. Among the early Dutch travellers, especially Cornelis de Bruijn (1652-1727), who stayed in Izmir and Istanbul for nearly three years (1678-1681) is of particular interest.

1652-1727 yılları arasında yaşamış olan Hollandalı ressam ve seyyah Cornelis de Bruyn, 1 Ekim 1674'te Lahey'den başladığı uzun bir Avrupa seyahatinden sonra(1). İtalya üzerinden deniz yoluyla 17 Temmuz 1678'de İzmir'e gelmiştir(2). Beş aya yakın İzmir'de kalan De Bruyn(3), 4 Aralık'ta İstanbul'a yolculuk yapan bir Türk subaşı ile bir ağanın kafilelerine katılarak bu kentten ayrılmış ve başka bir Hollandalı tüccar ve iki Fransız ile birlikte, karadan Manisa ve Balıkesir yoluyla Bandırma'ya ve oradan da bir gemi ile 14 Aralık'ta İstanbul'a ulaşmıştır(4). Bir buçuk yıl kadar İstanbul'da kalan(5) De Bruyn, 1 Temmuz 1680'de buradan ayrılmış ve deniz yoluyla 6 Temmuz'da tekrar İzmir'e dönmüştür(6).

During the Renaissance and in the post-Renaissance period, the European idea of travel was based on two fundamental paradigms: exploration and cultivation. However, especially from the eighteenth century onwards, with the worldwide expansion of European imperialism and colonialism, in addition to these two paradigms, various other and often antagonistic paradigms, which were intrinsically associated with the imperial ideology, came to characterize European travellers' attitude towards other peoples, cultures, and geographies in general and towards the Orient and Turkey in particular. It was in this context that a growing number of English travellers, who visited Turkey, began to write detailed and descriptive accounts of their observations and impressions of Turkish life, society, culture, history, institutions, and geography. On the one hand, by situating Turkey within the traditional myth of the exotic and mysterious East, and, on the other, by perceiving it as the inhospitable geography of alien others, most of these accounts display a blend of fact and fiction and embody a contradictory attitude of innocent romanticism and arrogant realism. In essence, they seem to exhibit a dichotomy arising from the opposition of the self and the other. This is most clearly seen, for instance, in Lady Montagu and Richard Chandler in the eighteenth century, in Alexander Kinglake in the nineteenth century and in Gertrude Bell and Freya Stark in the twentieth century. Since travel is essentially a confrontation of two cultures alien to each other and is informed through the cultural distance between the self and the alien other, in the writings of these English travellers this confrontation is voiced sometimes openly and sometimes implicitly with reference to various aspects of Turkey. One important aspect, which has not yet received full critical attention, is the dichotomic depiction of the Turkish geography. So this paper, which mainly focuses on Montagu, Chandler, Kinglake, Bell, and Stark, is an exegetical and critical study of the changing ways in which the Turkish landscape has been perceived and represented by English travellers.

Since the early 1990s, there has been a great deal of serious in-depth research on the Elizabethan dramatist Christopher Marlowe (1564-1593), whereby his historically admitted career and connection with Shakespeare have been revisited, and consequently a comprehensive controversy among Marlowe students has risen with regards to a wide range of issues including his involvement in Elizabeth's secret service. Historically, it is true that, while he was a student at Cambridge from 1580 to 1587, he was secretly recruited to become an agent and, thus, from 1583 onwards, was sent abroad on secret missions; hence, his frequent and prolonged absences from his studies at the university. His espionage activities and their geographies have always been a mystery except his visits to France and, perhaps, to other Catholic countries. In this context, if one recalls that the first diplomatic relations between the Ottoman Empire and Elizabeth's England were officially established in 1583 when William Harborne was appointed the first English ambassador to the Ottoman court, it was also of vital importance for Elizabeth's government to secure the Ottoman support and alliance against the growing Spanish and Catholic threat. Therefore, Harborne's appointment was a timely political and diplomatic manoeuvre, and evidently a close watch on Ottoman politics and international relations came to the fore as a serious and vitally important exigency. Indeed, besides the regular staff of Harborne's embassy, three "gentlemen," who may have been assigned special missions, also accompanied him. Could one of them be Marlowe? It is hard to be specific and certain in the absence of documented evidence. However, given the Turkish contents and references of Marlowe's Tamburlaine the Great and The Jew of Malta, one can argue that he was fully familiar with Turkey and Turkish history and that some of the names and material in these plays seem to indicate his first-hand knowledge in this respect. So, through reference to some historical facts and a close textual study of the Turkish material in these two plays, this article is an attempt to demonstrate Marlowe's direct connection with Turkey and, thus, to argue that he must have visited this country in his capacity as Elizabeth's secret agent.

As a young reporter, Ernest Hemingway visited İstanbul and the Thracian part of Turkey between 29 September and 18 October 1922. During his stay, he closely followed the military and political consequences of the Great Offensive, which was a major stage in the Turkish War of Independence, and also witnessed at first hand the Greek evacuation of eastern Thrace. His impressions of the İstanbul under occupation and also his observations of the events and developments at the time were included in the short stories which he wrote later on. In his fictions, he described and represented his observations fronı a point of view which was against Mustafa Kemal and Turkey, and, since he wrote in a mood supportive of the Allies and their invading forces, he failed to grasp the principles of righteousness and national independence, upon which the Turkish War of Independence was fought. This article is a study, within the context of the Turkish War of Independence, of Hemingway's anti-Turkish attitude crystallized in his desriptions and fıctions related to Turkey.

When the American Board of Commissioners for Foreign Missions appointed Cyrus Hamlin to Istanbul as a missionary, his immediate reaction was one of enthusiasm and joy but his rooted perception of the city was that it was a place "on the borders of civilization." However, the main concern of this paper is to decribe Hamlin's philanthropic achievements as a missionary educator both with reference to the modern theory of philanthropy and within the historical context of the American missionary work in Turkey in the nineteenth century.

1651 yılında Paris kraliyet basımevi Anna Komnena'nın (1083-1144?) ünlü eseri Aleksias'ın açıklamalı ve Latince tam çevirisini yayınlar. Çeviriyi yapan ve baskıya hazırlayan kişi, Pierre Poissin adında humanist bir cizvittir. Aslında, önceki yüzyıllarda, özellikle 15. ve 16. yüzyıllarda, Aleksias, bazı Rönesans humanistlerince ele alınmıştır; ayrıca, eserin özgün Yunanca baskıları, Venedik Aldine ve Basel Frobenius gibi büyük Rönesans yayınevleri tarafından yayınlanmıştır.

Bu yazıda amacımız, Atatürk'ün eğitim politikasının evrensel değerlerini adlandırabileceğimiz şeyin altını çizmek için eğitim reformunu ayrıntılı bir şekilde açıklamak değildir. Muhtemelen "evrensel değerler" teriminin biraz açıklığa ihtiyacı vardır. Bu bağlamda Aristoteles'i hatırlayabiliriz; Politikasında "eğitimin kendisi ulusal bir kaygı olmalı" ve nihai amacının "hem erdem hem de fayda" içermesi gerektiğini açıklayan. Gerçekten de, tarih boyunca eğitimin en büyük endişesinin, toplumun refahı için ihtiyaç duyduğu becerileri sağlamak ve onlara iyi ahlak, insan ve manevi niteliklerin aşılanması yoluyla iyi vatandaşları yetiştirmek olduğunu iddia edebiliriz. insan onuru. Bu iki ana amaçtan ilki eğitimin ulusal amacı, ikincisi evrensel amaç olarak görülebilir. Bu nedenle, ulusal eğitim politikasında yer alacak evrensel değerler, insanlığın ilerlemesi ve medeniyetin korunması için vazgeçilmez olan bu ilke ve niteliklerin geliştirilmesine katkıda bulunan değerlerdir.