Niccolò Machiavelli

Niccolò di Bernardo dei Machiavelli
Niccolò di Bernardo dei Machiavelli
Born	3 May 1469; Florence, Italy
Died	21 June 1527 (aged 58); Florence, Italy
Era	Renaissance philosophy
Region	Western Philosophers
School	Renaissance philosophy, realism, classical republicanism
Main interests	Politics, military theory, history

Niccolò di Bernardo dei Machiavelli (3 May 1469 – 21 June 1527) was an Italian philosopher, writer, and politician and is considered one of the main founders of modern political science.^[1] He was a diplomat, political philosopher, musician, poet and playwright, but, foremost, he was a civil servant of the Florentine Republic. In June of 1498, after the ouster and execution of Girolamo Savonarola, the Great Council elected Machiavelli as Secretary to the second Chancery of the Republic of Florence.^[2]

Like Leonardo da Vinci, Machiavelli is considered a typical example of the Renaissance Man. He is most famous for a short political treatise, [[The penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis penis ==Life== Machiavelli was born in Florence, Italy, the third son of attorney Bernardo di Niccolò Machiavelli, and his wife, Bartolommea di Stefano Nelli. The Machiavelli family are believed descended from the old marquesses of Tuscany, and to have produced thirteen Florentine Gonfalonieres of Justice.^[3], one of the offices of a group of nine citizens selected by drawing lots every two months, who formed the government, or Signoria.

Machiavelli was born in a tumultuous era — Popes waged war, and the wealthy Italian city-states might anytime fall, piecemeal, to foreign powers — France, Spain, the Holy Roman Empire — and political-military alliances continually changed, featuring condottieri who changed sides without warning, and weeks-long governments rising and falling.^{[citation needed]}

Rigorously trained to manhood by his father, Machiavelli was educated to learn grammar, rhetoric and to speak Latin. He did not learn Greek, even though Florence was at the time one of the centers of Greek scholarship in Europe. In 1494, he entered Florentine government service as a clerk and as an ambassador; later that year, Florence restored the republic — expelling the Medici family, who had ruled Florence for some sixty years. He was in a diplomatic council responsible for negotiation and military affairs, undertaking, between 1499 and 1512, diplomatic missions to the courts of Louis XII in France, Ferdinand II of Aragón, in Spain, and the Papacy in Rome, in Italy proper. Moreover, from 1502 to 1503, he witnessed the effective state-building methods of soldier-churchman Cesare Borgia(1475 – 1507), who was then enlarging his central Italian territories.

Between 1503 and 1506, Machiavelli was responsible for the Florentine militia, including the City’s defence. He distrusted mercenaries (cf. Discourses, The Prince), preferring a politically-invested citizen-militia, a philosophy that bore fruit — his command of Florentine citizen-soldiers defeated Pisa in 1509; yet, in August of 1512, the Medici, helped by Pope Julius II, used Spanish troops to defeat the Florentines at Prato; Piero Soderini resigned as Florentine head of state, and left in exile; then, the Florentine city-state and the Republic were dissolved. For his significant role in the republic's anti-Medici government, Niccolò Machiavelli was deposed from office, and, in 1513, was accused of conspiracy, and arrested. Despite torture "with the rope" (the prisoner is hanged from his bound wrists, from the back, forcing the arms to bear the body's weight, thus dislocating the shoulders), he denied involvement and was released; then, retiring to his estate, at Sant'Andrea in Percussina, near Florence, he wrote the political treatises that earned his intellectual place in the development of political philosophy and political conduct. ^[4]

In a letter to Francesco Vettori, he described his exile:

When evening comes, I return home [from work and from the local tavern] and go to my study. On the threshold, I strip naked, taking off my muddy, sweaty work day clothes, and put on the robes of court and palace, and, in this graver dress, I enter the courts of the ancients, and am welcomed by them, and there I taste the food that alone is mine, and for which I was born. And there I make bold to speak to them and ask the motives of their actions, and they, in their humanity, reply to me. And for the space of four hours I forget the world, remember no vexation, fear poverty no more, tremble no more at death; I pass indeed into their world. ^[5]

As a writer, Machiavelli identified the unifying theme in The Prince and the Discorsi:

All cities that ever, at any time, have been ruled by an absolute prince, by aristocrats, or by the people, have had for their protection force combined with prudence, because the latter is not enough alone, and the first either does not produce things, or when they are produced, does not maintain them. Force and prudence, then, are the might of all the governments that ever have been or will be in the world. ^[6]

Machiavelli died in 1527. His grave site is unknown, but a cenotaph honouring him was erected at the Church of Santa Croce, in Florence. The Latin legend reads: TANTO NOMINI NULLUM PAR ELOGIUM (For so great a name, no praise is adequate and No elegy is equal to such a name).

Works

Il Principe

Bust of Machiavelli in the Palazzo Vecchio

The Prince's contribution to the history of political thought is the fundamental break between political Realism and political Idealism. Niccolò Machiavelli’s best-known book exposits and describes the arts with which a ruling prince can maintain control of his realm. It concentrates on the "new prince", under the presumption that a hereditary prince has an easier task in ruling, since the people are accustomed to him. To retain power, the hereditary prince must carefully maintain the socio-political institutions to which the people are accustomed; whereas a new prince has the more difficult task in ruling, since he must first stabilize his new-found power in order to build an enduring political structure. That requires the prince being a public figure above reproach, whilst privately acting amorally to achieve State goals. The examples are those princes who most successfully obtain and maintain power, drawn from his observations as a Florentine diplomat, and his ancient history readings; thus, the Latin phrases and Classic examples.

The Prince does not dismiss morality, instead, it politically defines “Morality” — as in the criteria for acceptable cruel action — it must be decisive: swift, effective, and short-lived. Machiavelli is aware of the irony of good results coming from evil actions; notwithstanding some mitigating themes, the Catholic Church proscribed The Prince, registering it to the Index Librorum Prohibitorum, moreover, the Humanists also viewed the book negatively, among them, Erasmus of Rotterdam. As a treatise, its primary intellectual contribution to the history of political thought is the fundamental break between political Realism and political Idealism — thus, The Prince is a manual to acquiring and keeping political power. In contrast with Plato and Aristotle, a Classical ideal society is not the aim of the prince’s will to power. As a political scientist, Machiavelli emphasises necessary, methodical exercise of brute force punishment-and-reward (patronage, clientelism, et cetera) to preserve the status quo.

Etymologically, his sixteenth-century contemporaries adopted and used the adjective Machiavellian (elaborately cunning), often in the introductions of political tracts offering more than government by “Reasons of State”, most notably those of Jean Bodin and Giovanni Botero; while contemporary, pejorative usage of Machiavellian (anti-Machiavellism in the 16th C.) is a misnomer describing someone who deceives and manipulates others for gain; (personal or not, the gain is immaterial, only action matters, insofar as it effects results). The Prince hasn’t the moderating themes of his other works; politically, “Machiavelli” denotes someone of politically-extreme perspective;^[7] however Machiavellianism remains a popular speech and journalism usage; while in psychology, it denotes a personality type.

Discorsi

File:Pedro Luis Borgia.jpg

Sebastiano del Piombo,1516,"Cardinal Bandinello Sauli, His Secretary, and Two Geographers." Which is often mistaken for Machiavelli (center right) depicted: (left-right) Cesare Borgia, Pedro Luis de Borja Lanzol de Romaní, and Don Micheletto Corella

The Discourse on the First Ten Books of Titus Livy comprises the early history of Rome, it is a series of lessons on how a republic should be started and structured, including the concept of checks and balances, the strength of a tri-partite political structure, and the superiority of a republic over a principality.

From The Discourses:

“In fact, when there is combined under the same constitution a prince, a nobility, and the power of the people, then these three powers will watch and keep each other reciprocally in check”. Book I, Chapter II
“Doubtless these means [of attaining power] are cruel and destructive of all civilized life, and neither Christian, nor even human, and should be avoided by every one. In fact, the life of a private citizen would be preferable to that of a king at the expense of the ruin of so many human beings”. Book I, Chapter XXVI
“Now, in a well-ordered republic, it should never be necessary to resort to extra-constitutional measures. . . . ” Book I, Chapter XXXIV
“. . . the governments of the people are better than those of princes”. Book I, Chapter LVIII
“. . . if we compare the faults of a people with those of princes, as well as their respective good qualities, we shall find the people vastly superior in all that is good and glorious”. Book I, Chapter LVIII
“For government consists mainly in so keeping your subjects that they shall be neither able, nor disposed to injure you. . . . ” Book II, Chapter XXIII
“. . . no prince is ever benefited by making himself hated”. Book III, Chapter XIX
“Let not princes complain of the faults committed by the people subjected to their authority, for they result entirely from their own negligence or bad example”. Book III, Chapter XXIX ^[8]

Other works

Besides being a statesman (political scientist), Machiavelli also translated classical works, and was a dramaturge (Clizia, Mandragola), a poet (Sonetti, Canzoni, Ottave, Canti carnascialeschi), and a novelist (Belfagor arcidiavolo). Some of other works:

Discorso sopra le cose di Pisa (1499)
Del modo di trattare i popoli della Valdichiana ribellati (1502)
Del modo tenuto dal duca Valentino nell’ ammazzare Vitellozzo Vitelli, Oliverotto da Fermo, etc. (1502) — A Description of the Methods Adopted by the Duke Valentino when Murdering Vitellozzo Vitelli, Oliverotto da Fermo, the Signor Pagolo, and the Duke di Gravina Orsini
Discorso sopra la provisione del danaro (1502) — A discourse about the provision of money.
Decennale primo (1506), a poem in terza rima.
Ritratti delle cose dell’ Alemagna (1508–1512)
Decennale secondo (1509), a poem.
Ritratti delle cose di Francia (1510) — Portrait of the affairs of France.
Andria (1517), a Classical comedy, translated from Terence.
Mandragola (1518) — The Mandrake, a five-act prose comedy, with a verse prologue.
Della lingua (1514), a dialogue about the language.
Clizia (1525), a prose comedy.
Belfagor arcidiavolo (1515), a novel.
Asino d’oro (1517) — The Golden Ass is a terza rima poem, a new version of the Classic work by Apuleius.
Dell’arte della guerra (1519–1520) — The Art of War, high military science.
Discorso sopra il riformare lo stato di Firenze (1520) — A discourse about the reforming of Florence.
Sommario delle cose della citta di Lucca (1520) — A summary of the affairs of the city of Lucca.
Vita di Castruccio Castracani da Lucca (1520) — The Life of Castruccio Castracani of Lucca, a biography.
Istorie fiorentine (1520–1525) — Florentine Histories, an eight-volume history book of the city-state, Florence, commissioned by Giulio di Giuliano de’ Medici, later Pope Clement VII.
Frammenti storici (1525) — Fragments of stories.

Revival of interest in the 19th and 20th centuries

Despite remaining a politically-influential writer in the 17th and 18th centuries, it was the 19th and 20th centuries that rediscovered his political science for its intellectual and practical applications. The most reliable guide to this renewed interest is the Introduction to the 1953 (Mentor Books) edition of Il Principe, wherein Christian Gauss, the Dean of Princeton University, discusses, with pertinent historical context, the commentaries on The Prince made by the German historians Ranke (19th c.) and Meineke (20th c.), the Briton Lord Acton, and others. Citing the consensus that Machiavelli was the first political theorist with a practical, scientific approach to statecraft, considering him “the first Modern Man”. The commentators view the political scientist Machiavelli positively — because he viewed the world realistically, thus, such statecraft leads to (generally) constructive results.

Notes

^ Moschovitis Group Inc, Christian D. Von Dehsen and Scott L. Harris, Philosophers and religious leaders, (The Oryx Press, 1999), 117.
^ White, Michael (2007). Machiavelli, A Man Misunderstood. Abacus. ISBN 978-0-349-11599-3.
^ Herbermann, Charles, ed. (1913). "Niccolò Machiavelli" . Catholic Encyclopedia. New York: Robert Appleton Company.
^ Donna, Daniel, in the introduction to the Bantam Classic edition of The Prince, Bantam, 1966
^ The Literary Works of Machiavelli, trans. J.R. Hale. (Oxford: 1961), p. 139 D.
^ "Words to be Spoken on the Law for Appropriating Money", in Chief Works and Others [of Machiavelli], trans. Allan H. Gilbert, 3 vols. (Durham, NC: Duke Univ. Press, 1965), v. III, 1439.
^ In one scholar's assessment, mistakenly so. Writes Anthony Parel: "The authentic Machiavelli is one who subordinates personal interests for the common good . . . If one is to speak of a Machiavellian personality one should mention Moses and Romulus (to use [M's] own examples)." For more on the three sources of historical anti-Machiavellism, see Further Reading, Parel, pp. 14-24, and (in far greater detail): Sydney Anglo, Machiavelli - the First Century: Studies in Enthusiasm, Hostility, and Irrelevance, Oxford University Press, 2005, ISBN 0199267766, 9780199267767.
^ The Modern Library, New York, 1950, translated by Christian E. Detmold.

References

Machiavelli, Niccolò (1531). The Discourses. Translated by Leslie J. Walker, S.J, revisions by Brian Richardson (2003). London: Penguin Books. ISBN 0-140-44428-9

External links

Machiavelli: Stanford Encyclopedia of Philosophy
eMachiavelli.com, works and summaries of Machiavelli
Works by Machiavelli at Project Gutenberg
Machiavelli at the Marxists Internet Archive, including some of his works
Works by Niccolò Machiavelli: text, concordances and frequency list
Machiavelli on the Net, a Machiavelli webliography with a short introduction.
Works of Machiavelli: Italian and English text
Machiavelli and Power Politics
Seven Essential Principals for Managing Power and Politics
Machiavelli on the Online Library Of Liberty

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[1] Moschovitis Group Inc, Christian D. Von Dehsen and Scott L. Harris, Philosophers and religious leaders, (The Oryx Press, 1999), 117.

[2] White, Michael (2007). Machiavelli, A Man Misunderstood. Abacus. ISBN 978-0-349-11599-3.

[3] Herbermann, Charles, ed. (1913). "Niccolò Machiavelli" . Catholic Encyclopedia. New York: Robert Appleton Company.

[4] Donna, Daniel, in the introduction to the Bantam Classic edition of The Prince, Bantam, 1966

[5] The Literary Works of Machiavelli, trans. J.R. Hale. (Oxford: 1961), p. 139 D.

[6] "Words to be Spoken on the Law for Appropriating Money", in Chief Works and Others [of Machiavelli], trans. Allan H. Gilbert, 3 vols. (Durham, NC: Duke Univ. Press, 1965), v. III, 1439.

[7] In one scholar's assessment, mistakenly so. Writes Anthony Parel: "The authentic Machiavelli is one who subordinates personal interests for the common good . . . If one is to speak of a Machiavellian personality one should mention Moses and Romulus (to use [M's] own examples)." For more on the three sources of historical anti-Machiavellism, see Further Reading, Parel, pp. 14-24, and (in far greater detail): Sydney Anglo, Machiavelli - the First Century: Studies in Enthusiasm, Hostility, and Irrelevance, Oxford University Press, 2005, ISBN 0199267766, 9780199267767.

[8] The Modern Library, New York, 1950, translated by Christian E. Detmold.

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