Machiavelli: The Prudent Man In The New Prince
Machiavelli teaching upholds the “prudent” man as the New Prince who, through the extensive study and imitation of history, acquires the adaptive skill necessary to combat the destructive unpredictability of life, virtù. Machiavelli deprecates all notions of hereditary based principalities as well as glory attained by fortune, giving higher esteem to those achieving it by their own guile. Machiavelli diminishes the religious context, instead associating virtù with the physical and mental capacity to create new circumstances. By applying this skill with the knowledge of history, the New Prince can read into the future, thereby blazing their path to worldly glory.
In the Prince, Machiavelli focuses on developing virtù as an adaptive skill stating, that a prudent man should “imitate those who have been most excellent” so that he may come close to their greatness. (Mach 92) Machiavelli defines the relationship between fortune and virtù claiming, a great ruler should reap nothing from it but an “opportunity” seized to impose their desired forms upon it, dismissing all suggestions of luck. (Mach 93) Machiavelli places a rift between religious doctrine and virtù claiming, “all armed prophets were victorious” because when disbelief arose it …show more content…
was shut down by force, contrary to Christian practices. (Mach 95) Machiavelli claims a man operating in princely virtue must learn “how not to be good,” (Mach 127) in order to maintain control deeming it “safer to be feared than to be loved” as men are “less hesitant” to harm someone who is loved but, cautions him to avoid hatred. Machiavelli identifies what circumstances warrant callousness and brutality, while stating there is nothing more necessary than to appear “all religion” because “everyone sees what you seem to be, but few perceive what you are”. (Mach 135)
In the Discourses, Machiavelli uses Rome to focus on the importance of the imitation of history as it aids the mental development of virtù. He claims that political institutions inability to “imitate” the ancients prevents them from using history as a reference when orchestrating political tasks. (Mach 170) Machiavelli pardons Romulus’ for the murder of his brother stating, one should not reproach a man “who is violent in order to mend things”, suggesting that calculated cruelty is justified if used to achieve the greater good. (Mach 201) Machiavelli cites history claiming, worldly glory can be attained if one “possesses a corrupt city” along with the adaptive skill to reorganize as Romulus did. (Mach 206) To reiterate the importance of virtù in attaining worldly glory, Machiavelli cites Caesar’s failure stating, “well-organized laws do no good unless they are enforced by a man with enormous power.” (Mach 223)
Throughout both the Prince and the Discourse, Machiavelli paints the “prudent” man as the idea of a truly great ruler.
However Machiavelli disqualifies this idea stating, though a man like this is not uncommon, when one is found he is unable to persuade others because “men are accustomed to living one way, and they do not want to change.” (Mach 227) Machiavelli’s meaning of virtù serves as the basis of recovery for lost political potential by simply uncovering it. By presenting history as an application that, with the right skill, can be imitated and amended to suit present situations, Machiavelli successfully reveals the key to worldly glory however; the retrieval of that worldly glory requires the collective effort of prudent
men.
Machiavelli’s belief that the reason the people of ancient times were greater lovers of liberty than now is a result of today’s moral education is substantial. By emancipating religion from virtù, Machiavelli allows for the “effectual truth” to be recognized from its “imagined one.” The truth is, the possibility of virtù is contingent on prior existence of corruption in a political institution. The presence of religion hinders both our mental and physical capacity to utilize that adaptive skill and blinds us to where even if everyone can feel its perverse effect, few can see it.
In the Prince, Machiavelli focuses on developing virtù as an adaptive skill stating, that a prudent man should “imitate those who have been most excellent” so that he may come close to their greatness. (Mach 92) Machiavelli defines the relationship between fortune and virtù claiming, a great ruler should reap nothing from it but an “opportunity” seized to impose their desired forms upon it, dismissing all suggestions of luck. (Mach 93) Machiavelli places a rift between religious doctrine and virtù claiming, “all armed prophets were victorious” because when disbelief arose it …show more content…
was shut down by force, contrary to Christian practices. (Mach 95) Machiavelli claims a man operating in princely virtue must learn “how not to be good,” (Mach 127) in order to maintain control deeming it “safer to be feared than to be loved” as men are “less hesitant” to harm someone who is loved but, cautions him to avoid hatred. Machiavelli identifies what circumstances warrant callousness and brutality, while stating there is nothing more necessary than to appear “all religion” because “everyone sees what you seem to be, but few perceive what you are”. (Mach 135)
In the Discourses, Machiavelli uses Rome to focus on the importance of the imitation of history as it aids the mental development of virtù. He claims that political institutions inability to “imitate” the ancients prevents them from using history as a reference when orchestrating political tasks. (Mach 170) Machiavelli pardons Romulus’ for the murder of his brother stating, one should not reproach a man “who is violent in order to mend things”, suggesting that calculated cruelty is justified if used to achieve the greater good. (Mach 201) Machiavelli cites history claiming, worldly glory can be attained if one “possesses a corrupt city” along with the adaptive skill to reorganize as Romulus did. (Mach 206) To reiterate the importance of virtù in attaining worldly glory, Machiavelli cites Caesar’s failure stating, “well-organized laws do no good unless they are enforced by a man with enormous power.” (Mach 223)
Throughout both the Prince and the Discourse, Machiavelli paints the “prudent” man as the idea of a truly great ruler.
However Machiavelli disqualifies this idea stating, though a man like this is not uncommon, when one is found he is unable to persuade others because “men are accustomed to living one way, and they do not want to change.” (Mach 227) Machiavelli’s meaning of virtù serves as the basis of recovery for lost political potential by simply uncovering it. By presenting history as an application that, with the right skill, can be imitated and amended to suit present situations, Machiavelli successfully reveals the key to worldly glory however; the retrieval of that worldly glory requires the collective effort of prudent
men.
Machiavelli’s belief that the reason the people of ancient times were greater lovers of liberty than now is a result of today’s moral education is substantial. By emancipating religion from virtù, Machiavelli allows for the “effectual truth” to be recognized from its “imagined one.” The truth is, the possibility of virtù is contingent on prior existence of corruption in a political institution. The presence of religion hinders both our mental and physical capacity to utilize that adaptive skill and blinds us to where even if everyone can feel its perverse effect, few can see it.