The Prince: The Classic Analysis of Statesmanship and Power

The Prince: The Classic Analysis of Statesmanship and Power

The Prince: The Classic Analysis of Statesmanship and Power

The Prince: The Classic Analysis of Statesmanship and Power

Paperback(Mass Market Paperback)

$5.95 
  • SHIP THIS ITEM
    Qualifies for Free Shipping
  • PICK UP IN STORE
    Check Availability at Nearby Stores

Related collections and offers


Overview

Witty, informative, and devilishly shrewd, The Prince is Machiavelli's classic analysis of statesmanship and power.

“It is best to be both feared and loved, however, if one cannot be both, it is better to be feared than loved.”—Machiavelli

For over four hundred years, The Prince has been the basic handbook of politics, statesmanship, and power. Written by a Florentine nobleman whose name has become a synonym for crafty plotting, it is a fascinating political and social document, as pertinent today as when it first appeared. After a lifetime of winning and losing at the game of politics, Machiavelli set down for all time its ageless rules and moves, in this highly readable formula for the man who seeks power. At a time before modern democracy, Machiavelli was less concerned with right and wrong than with currying favor with the ruling Medicis, and his work came to be thought of as a blueprint for dictators.

The Prince has long been required reading for those interested in politics and power, and it has long since become one of the world's most significant books.

With an Afterword by Regina Barreca 

Product Details

ISBN-13: 9780451531001
Publisher: Penguin Publishing Group
Publication date: 07/01/2008
Series: Signet Classics
Pages: 160
Sales rank: 620,750
Product dimensions: 6.68(w) x 10.92(h) x 0.46(d)
Age Range: 18 Years

About the Author

Niccolò Machiavelli (1469-1527) was a Florentine statesman who was later forced out of public life. He then devoted himself to studying and writing political philosophy, history, fiction, and drama.

Regina Barecca, Professor of English and Feminist Theory at the University of Connecticut, is the editor of the influ­ential journal LIT: Literature, Interpretation, Theory. Among her many books areThey Used to Call Me Snow White...But I Drifted, a widely acclaimed study of wom­en’s humor, andBabes in BoylandIt’s Not That I’m Bit­ter..., and Untamed and Unabashed: Essays on Women and Humor in British Literature. She is also the editor of The Penguin Book of Women’s Humor.

Read an Excerpt

Niccolò Machiavelli to His Magnificence Lorenzo de’ Medici1

Those who wish to win the favor of a prince will generally approach him with gifts of what they value most or what they believe will most delight him. Hence we see princes being offered horses, arms, vestments of gold, precious stones, and similar accoutrements worthy of their grandeur. Wishing to present myself to Your Magnificence with a token of my deepest respect, I have found among my possessions nothing that I value or esteem higher than my knowledge of the deeds of great men. I have acquired this knowledge through my long experience of modern affairs and a lifelong study of ancient times, all of which I have weighed and examined with great diligence and brought together into this small volume, which I am now offering to Your Magnificence. Though I deem this work unworthy of being in Your illustrious presence, my confidence in Your benevolence persuades me that it will be accepted, and that Your Magnificence will recognize that I cannot offer You a greater gift than the prospect of Your understanding in the shortest period all that I have experienced and learned over so many years and with so much danger and hardship. I have not filled this volume with pompous rhetoric, with bombast and magnificent words, or with the unnecessary artifice with which so many writers gild their work. I wanted nothing extraneous to ornament my writing, for it has been my purpose that only the range of material and the gravity of the subject should make it pleasing. Nor do I wish it to be thought presumptuous that a man of low and humble condition like myself should presume to map out and direct the government of princes. But just as a cartographer will descend into the plains in order to study the nature of the mountains, and will then climb the highest peaks in order to study the low-lying land, so, too, only an exalted prince can grasp the nature of the people, and only a lesser man can perceive the nature of a prince.

I hope therefore that Your Magnificence will accept this humble gift in the spirit in which it is offered. Should You condescend to read and consider it carefully, You will perceive in its pages my profound desire that Your Magnificence will rise to the greatness that Fortune and Your qualities promise. And should Your Magnificence deign to look down from the lofty summit of Your eminence to these lowly depths, You will see how I have suffered undeservedly Fortune’s great and continuing malignity.

1. Lorenzo de’ Medici (1492—1519) was the grandson of Lorenzo the Magnificent.

Chapter One
Of the kinds of principalities that exist, and how they can be acquired

All states, all dominions that rule or have ruled over men, are or have been either republics or principalities. Principalities are either hereditary, with a long-established bloodline, or new. And the new principalities are either entirely new, as Milan was to Francesco Sforza2, or are like limbs added to the hereditary state of the prince who acquires them, as the Kingdom of Naples was to the King of Spain3. States obtained in this way are accustomed either to living under a prince, or to being free. They are acquired either with the arms of others, or with one’s own, either by chance or by skill.

2. Francesco Sforza (1401—66) was a soldier of fortune who became Duke of Milan in 1450.
3. Ferdinand the Catholic (1452—1516), King of Aragon, also became Ferdinand III of Naples in 1504.

Chapter Two
Of hereditary principalities

I will not discuss republics, as I have already done so at some length elsewhere. I shall only concentrate on principalities, and shall weave together the threads I have already laid out. I will show how these principalities can be governed and main- tained.

First, states that are hereditary and tied to the bloodline of their prince are easier to maintain than new ones. It is enough not to diverge from the practices of one’s forebears, and to handle unforeseen issues as they arise. If such a prince is of at least average ability he can retain his posi- tion of power, so long as no extraordinary or excessive force deprive him of it. If this prince is deprived of his state, he will find he can reacquire it if any misfortune befalls the usurper.

In Italy we have the example of the Duke of Ferrara, who resisted the assaults of the Venetians in 1484 and of Pope Julius II in 1510, for the simple reason that he had inherited an ancient principality4. A hereditary prince has less cause to mistreat his subjects, and so is more loved by them. If unusual vices do not make him hated, it is to be expected that he will be loved by his people.

The long continuum of the dominion obliterates the memories and issues that make men yearn for innovation, for one change will inevitably forge a link to another.

4. In fact, Duke Ercole d’Este of Ferrara managed to end the war with Venetians in 1484, while his son Duke Alfonso managed to stay in power despite excommunication and an ongoing war with the papal forces.


Chapter Three
Of mixed principalities

It is in the new principality that the difficulties lie. First, if the principality is not completely new, but is like a limb or extension added to another principality (in which case we could almost call the whole state a mixed principality), its volatility stems mainly from a difficulty inherent in all new principalities. This is that men will willingly change their ruler in the hope that they will fare better, a hope that leads them to take up arms against their old ruler. But in this they are deceived, because, as they invariably discover, their lot under a new ruler is inevitably worse. This is the result of another natural and basic inevitability: that you cannot avoid offending those whose new ruler you are, both with your armed soldiers and with innumerable other provocations that come in the wake of a conquest. You end up making enemies of all those you have offended during your conquest of the principality, and you find that you cannot keep the friendship of those who helped you to power, since you cannot satisfy them in the way they had envisioned. Furthermore, you cannot take strong measures against them, as you are indebted to them. Even with the most powerful army, if you want to invade a state, you need the support of the people. It was for these reasons that King Louis XII of France was quick to occupy Milan, and just as quick to lose it. Duke Ludovico’s own forces were enough to win Milan back the first time, because the same masses that had opened the gates for Louis, finding themselves misled in their hopes for a better future, could not endure the new prince’s offenses5.

It is a fact that once a prince acquires a rebellious state for the second time, it also proves harder to lose that state a second time6. This is because the prince who seizes the opportunity of the rebellion has fewer scruples about securing his position by punishing offenders, flushing out suspects, and strengthening all the places where he is weakest. In this sense, it was enough for a Duke Ludovico to make a little noise along the borders for Louis XII to lose Milan the first time. But for him to lose Milan a second time the whole world had to unite against him, defeat his army, and chase it out of Italy7. This followed from the causes I have already laid out. Nonetheless, both the first and second time, Milan was taken from him.

The general reasons for the first loss have been discussed. It now remains to discuss the second, and to see what recourse someone in Louis’s position could have taken to maintain himself more securely in his new acquisition. I must stress that the states a prince acquires and adds to his own are either of the same country and language, or are not. If they are it is much easier to retain them, particularly if they are not used to freedom. To hold them securely, it is enough to extinguish the line of the previous prince who ruled them. As for the rest, if the new acquisition’s former state of affairs is kept and there is no difference in customs, men will live quite peacefully, as we have seen in Burgundy, Brittany, Gascony, and Normandy, which for a long time now have all belonged to France. Although there is some difference in language, their customs are similar, and their people get along with one another quite easily. He who acquires such states and wishes to retain them has to make sure of two things: that the bloodline of their former princes is extinguished, and that their laws and taxes remain the same. This way, the prince’s new state merges with the old, quickly becoming a single body.

But difficulties arise when you acquire states in a land with differing languages, customs, and laws. To keep these states, you need good fortune and much diligence. One of the best and quickest solutions is for the new prince to go and live in his new state. This makes the possession more durable and secure. The Turk did this in Greece8. With all the other measures he took to keep Greece in his possession, had he not gone to live there he would not have succeeded, because once the prince is established within his new state he is able to see problems as they arise and can remedy them. If he is not there, problems become obvious only once they are dire and can no longer be remedied. Furthermore, if he is present, his new state will not be looted by his officials, and his new subjects can enjoy immediate access to their prince. This will give them more reason to love him if they are on his side, and to fear him if they are not, and foreign powers wishing to attack his state will respect him more. Hence, if the prince lives in his new state, it is difficult for him to lose it.

Another efficient remedy is to set up colonies in one or two places that will act as the shackles of your new state. If you do not set up colonies, you will have to send a great number of troops to secure it, while a colony can be established and maintained at negligible cost. The only subjects who will be affronted are those whose fields and houses will be confiscated to be given to the new colonists. But these dispossessed subjects make up only a small part of the state and will end up poor and dispersed, and so can do no harm. The rest of your new subjects will not be affronted (and hence will be acquiescent), but will also be frightened of transgressing, worried that they too might be dispossessed. I conclude that colonies do not cost much, are loyal, and will cause less trouble. And as I have already mentioned, those you dispossess cannot harm you, as they will be poor and dispersed. In short, men must either be flattered or eliminated, because a man will readily avenge a slight grievance, but not one that is truly severe. Hence, the offense done a man must be of the kind that cannot incur vengeance.

If you choose armed forces instead of colonies, you will spend more and will have to squander all the income from the new state in order to pay the army. This will turn the acquisition into a loss, and all your new subjects will end up offended, since an army, constantly on the move and constantly requartered, hurts the whole state. Everyone feels the pain, and everyone becomes your enemy. And these are enemies who can harm you, because though they have been defeated, they remain on their own ground. So in every sense, using armed forces is as useless as setting up colonies is useful.

It is also important when a prince has conquered a foreign state that he become the protector of the surrounding weaker powers, and do all he can to weaken the stronger ones. He must take precautions so that no foreigner equal in power manages to enter his new state. If he should enter, it will be because he was brought in by discontented factions driven by ambition or fear. We saw this in the case of the Aetolians who introduced the Romans into Greece;9 and in every other province in which the Romans set foot, it was with the help of some of the inhabitants. The order of things is that the moment a powerful invader takes over a state, all the weaker factions within it join forces with him, spurred on by their envy of the ruler who had wielded power over them before. In other words, the new prince has no trouble winning the weaker factions over, because they will willingly become part of his new state. He has only to see to it that they do not gain too much power and authority. With his forces and their favor, he can easily bring down those who are powerful so that he will remain the only arbiter in the land. He who does not follow this course will quickly lose all he has gained, and will be plagued by infinite difficulties while he holds power.

5. Louis XII occupied Milan in September 1499, but was ousted in February 1500 by Ludovico Sforza. Louis, however, managed to recapture Milan within two months.
6. Once Louis XII recaptured Milan, it remained under his rule until 1512.
7. The Holy League of 1511, organized by Pope Julius II, was an anti-French coalition that included Spain, Venice, the Holy Roman Empire, England, and the Swiss. The League managed to drive the French out of Milan in May 1512.
8. The Turks occupied Constantinople in 1453, and in 1457 transferred the capital of the Ottoman Empire from Edirne to Constantinople.

Table of Contents

Map
Introduction
Translator's Note
Selected Books
Machiavelli's Principal Works
Letter to the Magnificent Lorenzo de Medici ..... 1
I: How many kinds of principality there are and the ways in which they are acquired ..... 5
II: Hereditary principalities ..... 5
III: Composite principalities ..... 6
IV :Why the kingdom of Darius conquered by Alexander did not rebel against his successors after his death ..... 13
V: How cities or principalities which lived under their own laws should be administered after being conquered ..... 16
VI: New principalities acquired by one's own arms and prowess ..... 17
VII: New principalities acquired with the help of fortune and foreign arms ..... 20
VIII: Those who come to power by crime ..... 27
IX: The constitutional principality ..... 31
X: How the strength of every principality should be measured ..... 34
XI: Ecclesiastical principalities ..... 36
XII: Military organization and mercenary troops ..... 39
XIII: Auxiliary, composite, and native troops ..... 43
XIV: How a prince should organize his militia ..... 47
XV: The things for which men, and especially princes, are praised or blamed ..... 49
XVI: Generosity and parsimony ..... 51
XVII: Cruelty and compassion; and whether it is better to be loved than feared, or the reverse ..... 53
XVIII: How princes should honour their word ..... 56
XIX: The need to avoid contempt and hatred ..... 58
XX: Whether fortresses and many of the other present-day expedients to which princes have recourse are useful or not ..... 67
XXI: How a prince must act to win honour ..... 71
XXII: A prince's personal staff ..... 75
XXIII: How flatterers must be shunned ..... 76
XXIV: Why the Italian princes have lost their states ..... 78
XXV: How far human affairs are governed by fortune, and how fortune can be opposed ..... 79
XXVI: Exhortation to liberate Italy from the barbarians ..... 82
Glossary of Proper Names ..... 86
Notes ..... 99

What People are Saying About This

John M. Najemy

I still consider Atkinson's translation of The Prince the best of the many . . . out there, especially with its extensive and extraordinarily valuable commentary. (John M. Najemy, Professor of History, Cornell University, 2007)

Mario Domandi

This edition of the The Prince has three distinct and disparate objectives: to provide a fresh and accurate translation; to analyze and find the roots of Machiavelli's thought; and to collect relevant extracts from other works by Machiavelli and some contemporaries, to be used to illuminate and explicate the text. The objectives are all reached with considerable and admirable skill. The reader senses Professor Atkinson's empathy and feeling for even the tiniest movements in Machiavelli's mind. Professor Atkinson has done a great service to students and teachers of Machiavelli, who should certainly welcome this as the most useful edition of The Prince in English. (Mario Domandi, Italica, 1978)

Reading Group Guide

INTRODUCTION

Readers have differed sharply in their assessments of The Prince, as well as the character of its author, Niccolò Machiavelli, since the book's publication in 1532. In his own time, Machiavelli was known as the author of histories, poems, and plays (including a widely produced popular comedy). Highly respected as a statesman, he represented Florence on foreign missions and wrote reports admired for their style and substance. But the Catholic Church censured Machiavelli for his criticism of Christianity and for the tone and content of the political counsel he offered, especially in The Prince. By the seventeenth century, the name Machiavelli had become synonymous with diabolical cunning, a meaning that it still carries today. Modern readers exhibit the same ambivalence about Machiavelli himself, alternately recognizing him as a precursor of the discipline of political science and recoiling from the ruthless principles he frequently articulates. Both views of Machiavelli, as innovative modernist and cynical politician, have their origins in The Prince.

Machiavelli wrote The Prince in 1513, just after he was forced to leave Florence as a political exile. Dedicated to Lorenzo de' Medici, the book is Machiavelli's advice to the current ruler of Florence on how to stay in power. It was also his effort, though unsuccessful, to gain an advisory post in the Medici government. The Prince was not published until five years after Machiavelli's death. Leaders as diverse as Oliver Cromwell, Frederick the Great, Louis XIV, Napoleon I, Otto von Bismarck, and John F. Kennedy have read, contemplated, and debated Machiavelli's ideas.

Machiavelli's treatise makes a clear break from the Western tradition of political philosophy that preceded him. Beginning with Plato and Aristotle, the thinkers of this tradition were concerned with issues of justice and human happiness, and with the constitution of the ideal state. Until its final chapter, The Prince is a shockingly direct how-to manual for rulers who aim either to establish and retain control of a new state or to seize and control an existing one. Rather than basing his advice on ethical or philosophical principles, Machiavelli founds his political program on real-life examples. When explaining what a prince should or should not do in pursuit of his ambitions, Machiavelli cites the actions of well-known historical and contemporary leaders, both successful and unsuccessful. Throughout The Prince, Machiavelli explicitly aims to give an unsentimental analysis of actual human behavior and the uses of power. "I have thought it proper," Machiavelli writes of a prince's conduct toward his subjects, "to represent things as they are in a real truth, rather than as they are imagined" (p. 49).

The accuracy of Machiavelli's view of human nature and the social world is debatable. Is Machiavelli simply being clear-sighted and objective, or is he providing spurious justifications for the worst impulses of those who seek power? In The Prince, the results of actions are what matter. Murder, the incitement of quarrels among citizens, the purchase of temporary loyalties, and betrayal: all are permissibleindeed, recommendedif they advance the prince's goal of attaining and securing power. In Machiavelli's view, the preservation of the state warrants such actions, since the state is necessary to ensure security, peace, and order for the people. He sets the ambitions of the prince and the need of the people for order side by side, seeing the two as complementary. Perhaps they are, or perhaps this equation is merely a self-serving way for those who crave power to defend injustices. To what extent the means that Machiavelli promotes in The Prince are justified by the ends, and whether the means actually bring about the ends, remain open questions.

Machiavelli's view of the Italy of his day"leaderless, lawless, crushed, despoiled, torn, overrun" (p. 83)underwrites the advice he gives in The Prince. It also leads him to end his treatise with an "Exhortation to liberate Italy from the barbarians." Machiavelli calls for "a new prince...to introduce a new order" (p. 82) that would bring unity and stability to the often warring city-states of the Italian peninsula. In this portion of The Prince and in some of his other writings, Machiavelli appears more idealistic and friendly toward a form of government that would give citizens a say. In his Discourses, Machiavelli portrays the ideal government as a republic that allows groups with differing opinions to speak openly.

Machiavelli thus sets the stage for an enduring discussion among his readers. Is he best understood as a seeker of unity and peace, concerned to make his advice practical and effective? Is he an opportunist offering aid and comfort to would-be tyrants? Do the moral and political goals he outlines in the final chapter of The Prince justify the actions he advocates in the preceding chapters? These questions seem destined to remain with us as long as Machiavelli's book continues to occupy a central place in modern political thought.


ABOUT NICCOLÒ MACHIAVELLI

What we know of the personal character of Niccolò Machiavelli (1469-1527) is at odds with the treachery implied in the adjective derived from his name. Evidence suggests that Machiavelli was an upright man, a good father, and a husband who lived in affectionate harmony with his wife, Marietta Corsini, who bore him six children. Throughout his life, Machiavelli was a zealous republican. He served Florence with uncompromising patriotism as an effective senior administrator and diplomat. But his single-minded service to the republic of Florence ended when the army of the Holy League of Pope Julius II returned the Medici family to power as benevolent despots of the city. In the resulting political purge, Machiavelli not only lost his position in the city government but, when a conspiracy against the Medicis was uncovered in early 1513, he also was accused of complicity simply because his name was on a list taken from the conspirators. Thrown into prison and subjected to the kind of torture that forced blameless men to confess their guilt, Machiavelli nevertheless maintained his innocence and was eventually released.

Reduced to poverty, and with restrictions placed on his movements around the city, Machiavelli sought refuge in the little property, outside Florence, that he had inherited from his father. There he produced not only The Prince, which he completed between the spring and autumn of 1513, but also a variety of political commentaries and histories and a number of well-received literary works. After the death of Pope Julius II in 1513, the son of Lorenzo de'Medici (called the Magnificent) became Pope Leo Xone of three popes the Medici family produced. It was Machiavelli's hope that by dedicating The Prince to Lorenzo de'Medici, son of the most famous of all the Medicis, he would obtain an office that would return him to public life. That hope was in vain. Machiavelli died at the age of 58, still exiled from Florence.


DISCUSSION QUESTIONS
  • Why does Machiavelli support his arguments by citing examples of real historical and contemporary rulers? Why does he emphasize his "long acquaintance with contemporary affairs and a continuous study of the ancient world" (p. 1)?
     
  • Does The Prince present justice as nothing more than the interest of the stronger?
     
  • What constraints on a prince's freedom of action does Machiavelli recognize?
     
  • Does Machiavelli believe that ethical considerations have a role to play in the conduct of a prince?
     
  • According to Machiavelli, what roles do fate and fortune play in human life?
     
  • Does Machiavelli believe that political entities are created by human effort, or do they exist naturally?
     
  • In securing the state, to what extent should a prince be motivated by the happiness of the people?
     
  • Why does Machiavelli believe that a prince must be willing to use force to achieve his ends?
     
  • According to Machiavelli, do moral ends justify immoral means?
     
  • How does Machiavelli define virtue?
     
  • Why does Machiavelli end his work with a plea for the House of Medici to liberate Italy?
     

  • FOR FURTHER REFLECTION
  • Under what circumstances is someone charged with upholding the law justified in breaking it?
     
  • Must political power always be a corrupting influence on those who possess it?

  • RELATED TITLES

    I Samuel and I Kings (Old Testament); Matthew 22 (New Testament)
    These books in the Bible deal with the tensions between religious and political loyalties.

    Aristotle, Politics
    In this exploration of the ideal state, Book V, concerning the maintenance of political power, is an especially pertinent antecedent to Machiavelli.

    Thomas Hobbes, Leviathan (1651)
    The author presents a grim vision of human beings in their natural state, which becomes the basis for his argument that a practically omnipotent government is necessary to secure a basic level of justice and elementary freedoms.

    John Locke, The Second Treatise of Civil Government (1690)
    Chapter 14 examines the circumstances in which government can act in violation of the law or in the absence of law. Chapter 19 concerns the right of the people to overthrow a ruler or government when either has abused his power.

    James Madison, "The Federalist No. 10" (in The Federalist) (1787-88)
    This essay addresses the problem of factions that inevitably develop among citizens and the ways of controlling their detrimental effects without infringing on liberty.

    Plato, The Statesman
    One of Plato's major works of political philosophy, this dialogue explores the nature and virtue of a king or statesman.

    From the B&N Reads Blog

    Customer Reviews