Analysis Of Machiavelli's Moral Life

Politics could not exist without the concept of morality. As Walzer states, “moral life is a social phenomenon, and it is constituted at least in part by rules, the knowing of which (and perhaps the making of which) we share with our fellows” (Dirty Hands, page 170). The same definition could be used to define a law, and one could argue that a law is just a political moral. Political life is also a social phenomenon, constituted by rules, which are acknowledged and created by our peers. Laws are political extensions of our morals, the commonly agreed upon virtues by which we live our lives. As the human race, we have universally agreed upon morals we expected to abide by. As a politician is an extension, not an exception from, the state, the

Hence a prince who wants to keep his authority must learn how not to be good, and use that knowledge, or refrain from using it, as necessity requires.” While he argues that politicians who try to be good in defiance of the good of the state are not successful politicians, he also acknowledges the importance of necessity in immoral actions. He never argues that immoral actions can ever be considered right, only that they may be required as a politician. Machiavelli states that the ends can justify the means, however he never encourages violence. He also argues against excessive or prolonged violence, emphasizing necessity. He argues against excessive violence in that it can be detrimental to the state. Machiavelli advises that a prince should carefully calculate all the wicked deeds he needs to do to secure his power, and then execute them all in one stroke, such that he need not commit any more wickedness for the rest of his reign. In this way, his subjects will slowly forget his cruel deeds and his reputation can recover. Princes who fail to do this, who hesitate in their ruthlessness, find that their problems mushroom over time and they are forced to commit wicked deeds throughout their reign. Thus they continuously mar their reputations and alienate their people. He states that it is better to be feared than loved, but not at the price of the politician’s reputations or relationship with their people. He also refers to violence as criminal virtue and stresses the need to utilize it only when necessary. While he advocates for the use of violence rather than a course of nonviolence, he specifies that it is for the greater good. If violence is withheld, then the politician is forced to do more wicked deeds. Even though he acknowledges the necessity to commit bad deeds, he is in consensus Plato that ideally the politician should be