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Machiavelli explained here that The Prince is about princedoms, indicating that he has written about republics elsewhere, which is a reference to the Discourses on Livy. Commentators note that in fact he mixes discussion of republics into this work in many places, effectively treating republics as a type of princedom with many strengths.
Machiavelli then goes into how a founder of a republic must "act alone" and gain absolute power to form a lasting regime. He cites Romulus's murder of his own brother Remus and co-ruler Titus Tatius in order to gain power. Machiavelli then excuses Romulus for his crimes, [5] saying he acted for the common good in bringing "civil life" in Rome's ...
While fear of God can be replaced by fear of the prince, if there is a strong enough prince, Machiavelli felt that having a religion is in any case especially essential to keeping a republic in order. [93] For Machiavelli, a truly great prince can never be conventionally religious himself, but he should make his people religious if he can.
After his exile from political life in 1512, Machiavelli took to a life of writing, which led to the publishing of his most famous work, The Prince.The book would become infamous for its recommendations for absolute rulers to be ready to act in unscrupulous ways, such as resorting to fraud and treachery, elimination of political opponents, and the use of fear as a means of controlling subjects ...
Thoughts on Machiavelli is a book by Leo Strauss first published in 1958. The book is a collection of lectures he gave at the University of Chicago in which he dissects the work of Niccolò Machiavelli. The book contains commentary on Machiavelli's The Prince and the Discourses on Livy. [1]
“The Prince” is a timely read right now. But Machiavelli understood that reading alone is not enough. What Machiavelli was seeking was an informed people who would fight for their freedoms.
Machiavelli, Il Principe (c. 1513, published in 1532). George Buchanan, De iure regni apud Scotos (1579), a work in the form of a Socratic dialogue on ideal kingship dedicated to the young James VI of Scotland; Giovanni Botero, The Reason of State (1589), a criticism of Machiavelli's Prince.
Machiavelli extended the study of classical virtue to include skill, valor, and leadership, and to encompass the individual prince or war-leader as well. [8] Virtù, for Machiavelli, was not equivalent to moral virtue, but was instead linked to the raison d'état. Indeed, what was good for the prince may be contradictory to that which is ...