Product Description

A theoretical and practical guide to the acquisition and maintenance of power within a state.

Product Details

• Amazon Sales Rank: #483976 in Books
• Published on: 1998-03
• Original language: Italian
• Number of items: 1
• Binding: Paperback
• 128 pages

Review
"A superb translation; with an excellent, sensible introduction."--Michael Altschul, Case Western Reserve University
"Bondanella's 'Introduction' is excellent; also, the fine translation offers much for the humanity student."--Darlene J. Alberts, Ohio Dominican College
"Every leader in the third world should read this and be advised by it."--Godwin C. Duru, Ohio Dominican College

Customer Reviews

The virtues of Machiavelli
In the course of my political science training, I studied at great length the modern idea of realpolitik. In that study I came to realise that it was somewhat incomplete, without the companionship of The Prince, by Niccolo Machiavelli, a Florentine governmental official in the late fifteenth and early sixteenth centuries. The Prince is an oft quoted, oft mis-quoted work, used as the philosophical underpinning for much of what is considered both pragmatic and wrong in politics today. To describe someone as being Machiavellian is to attribute to the person ruthless ambition, craftiness and merciless political tactics. Being believed to be Machiavellian is generally politically incorrect. Being Machiavellian, alas, can often be politically expedient.

Machiavelli based his work in The Prince upon his basic understanding of human nature. He held that people are motivated by fear and envy, by novelty, by desire for wealth, power and security, and by a hatred of restriction. In the Italy in which he was writing, democracy was an un-implemented Greek philosophical idea, not a political structure with a history of success; thus, one person's power usually involved the limitation of another person's power in an autocratic way.

Machiavelli did not see this as a permanent or natural state of being -- in fact, he felt that, during his age, human nature had been corrupted and reduced from a loftier nobility achieved during the golden ages of Greece and Rome. He decided that it was the corrupting influence of Christianity that had reduced human nature, by its exaltation of meekness, humility, and otherworldliness.

Machiavelli has a great admiration for the possible and potential, but finds himself inexorably drawn to the practical, dealing with situations as they are, thus becoming an early champion of realpolitik carried forward into this century by the likes of Kissinger, Thatcher, Nixon, and countless others. One of the innovations of Machiavelli's thought was the recognition that the prince, the leader of the city/state/empire/etc., was nonetheless a human being, and subject to all the human limitations and desires with which all contend.

Because the average prince (like the average person) is likely to be focussed upon his own interests, a prince's private interests are generally in opposition to those of his subjects. Fortunate is the kingdom ruled by a virtuous prince, virtue here not defined by Christian or religious tenets, but rather the civic virtue of being able to pursue his own interests without conflicting those of his subjects.

Virtue is that which increases power; vice is that which decreases power. These follow Machiavelli's assumptions about human nature. Machiavelli rejected the Platonic idea of a division between what a prince does and what a prince ought to do. The two principle instruments of the prince are force and propaganda, and the prince, in order to increase power (virtue) ought to employ force completely and ruthlessly, and propaganda wisely, backed up by force. Of course, for Machiavelli, the chief propaganda vehicle is that of religion.

Whoever reads Roman history attentively will see in how great a degree religion served in the command of the armies, in uniting the people and keeping them well conducted, and in covering the wicked with shame.

Machiavelli has been credited with giving ruthless strategies (the example of a new political ruler killing the deposed ruler and the ruler's family to prevent usurpation and plotting is well known) -- it is hard to enact many in current politics in a literal way, but many of his strategies can still be seen in electioneering at every level, in national and international relations, and even in corporate and family internal 'politics'. In fact, I have found fewer more Machiavellian types than in church politics!

Of course, these people would be considered 'virtuous' in Machiavellian terms -- doing what is necessary to increase power and authority.

The title of this piece -- the virtues of Machiavelli, must be considered in this frame; certainly in no way virtuous by current standards, but then, it shows, not all have the same standards. Be careful of the words you use -- they may have differing definitions.

Perhaps if Machiavelli had lived a bit later, and been informed by the general rise of science as a rational underpinning to the world, he might have been able to accept less of a degree of randomness in the universe. Perhaps he would have modified his views. Perhaps not -- after all, the realpolitikers of this age are aware of the scientific framework of the universe, and still pursue their courses.

This is an important work, intriguing in many respects. Far shorter than the average classical or medieval philosophical tome, and more accessible by current readers because of a greater familiarity with politics than, say, metaphysics or epistemology, this work yields benefits and insights to all who read, mark, inwardly digest, and critically examine the precepts.

More often cited than read
No one can doubt the lasting significance of The Prince, for it is frequently cited in discussions of modern political theory. The work has been often criticized as malevolent, while its original form has been examined less than closely. Such being the case, Machiavelli's intentions are easily misread. His goal was in fact to offer a practical, realistic guide to governing; it is a sad irony that these pragmatic goals have become something philosophically ethereal in the hands of many critics.

The Prince draws from the past and is at the same time applicable to the future. The author was a statesman of moderate capacity as well as member of the social body, a link between the ruler and the ruled. He was driven by a realism that forsook Platonic ideals of justice and virtue, in favor of efficiency, military strength, and power. For Machiavelli, the ends always justified the means. The state's perpetuity was the sole goal to be sought by the ruler. While it is true that Machiavelli voiced a disdain for men, he did not call for their enslavement or complete subordination to the ruler; in fact, he felt that what was best for the state was best for the people.

One must bear in mind the time in which Machiavelli wrote, which was a time of great upheaval in the Italian states. This lack of stability certainly contributed to the author's commitment to strong, lasting government. Nowhere does he condemn democracy nor worship autocracy; in fact, he clearly implies that the particular conditions of any polity best determine the most fitting type of government. He warns the ruler of dangers both from within and without, and recommends in all matters strength of position. When he counsels that virtues, when excessive, can weaken the state, he does not endorse tyranny.

One finds simplicity alongside complexity in this book. Just as he encourages efficiency in the ruler, Machiavelli writes directly, never indulging in philosophical digressions. He defines the state and how it comes to be, as well as the manners by which a prince accedes to power. He then shifts to the practice of warfare, the most important activity of a state, complemented with advice on maintaining internal stability. Finally, he speaks of Italy's present troubles, making clear that it is his ambition in writing this work to return stability to his homeland and protect its future from chaotic affairs.

The Prince is a pioneering work of political science. It is distinguished by Machiavelli's employment of history as a source of applicable knowledge. Machiavelli had no idealistic goals in mind when he wrote The Prince. He was successful in that, although controversial and often misinterpreted, his guide is still a source for knowledge as well as action.

D'you want power, corruption and fries with that? No ta.
Machiavelli's Il Principe is a slim volume, but it's jam-packed with aperçu of political scenarios that are completely beyond the grasp of many so-called philosophers hundreds of years later. I'm not naming any names, but some of the political tomes I've read come across like the writer has spent too much time pondering and not enough time living.

The other thing that sets Machiavelli apart is that it's fun to read. If you admire the work of Marcus Aurelius, Sun Tzu, or The KLF, then this book is a must.

The most basic lesson of Machiavelli is simple common sense - namely that common sense isn't common, and has nothing to do with sense.

Chapters XIX "The need to avoid contempt and hatred" and XXIII "How flatterers must be shunned" - both of these need to be read and understood by anyone with an interest in management. You'd be surprised (or maybe you wouldn't) how many of your middle managers are just clockwatchers, ***********, and suit-wearing robots.

Full marks for this translation - it captures the energy and impetus, and most importantly the concise nature of the original text.