From Shakespeare’s plays modern TV dramas, the unscrupulous schemer for whom the ends always justify means has become a familiar character type we love to hate. So familiar, in fact, that for centuries we’ve had a single word to describe such characters: Machiavellian. But is it possible that we’ve been using that wrong this whole time?
The early 16th century statesman Niccoló Machiavelli wrote many works of history, philosophy, and drama. But his lasting notoriety comes a brief political essay known as The Prince, framed as advice to current and future monarchs. Machiavelli wasn’t the first to do this– in fact there was an entire tradition works known as “mirrors for princes” going back to antiquity. But his predecessors, Machiavelli didn’t try to describe an ideal government or exhort his audience to rule justly and virtuously. Instead, he focused the question of power– how to acquire it, and how to keep it. And the decades after it was published, The Prince gained a diabolical reputation. During the European Wars of Religion, both Catholics and Protestants blamed Machiavelli for inspiring of violence and tyranny committed by their opponents. By the end of the century, Shakespeare was using “Machiavel” to denote an amoral opportunist, leading directly to our use of “Machiavellian” as a synonym for manipulative villainy.
At first glance, The Prince’s reputation as a manual for tyranny seems well-deserved. Throughout, Machiavelli appears entirely unconcerned with morality, except insofar as it’s helpful or harmful to maintaining power. For instance, princes are told to consider all the atrocities necessary to seize power, to commit them in a single stroke to ensure future stability. Attacking neighboring and oppressing religious minorities are mentioned as effective ways of the public. Regarding a prince’s personal behavior, Machiavelli advises keeping up the of virtues such as honesty or generosity, but being ready to abandon them as soon as one’s interests are threatened. famously, he notes that for a ruler, “it is much to be feared than loved.” The tract even ends with an appeal to Lorenzo de’ Medici, the recently installed of Florence, urging him to unite the fragmented city-states of Italy under his rule.
Many have justified Machiavelli as motivated by unsentimental realism and a desire peace in an Italy torn by internal and external conflict. According to this view, Machiavelli was the first to understand a difficult truth: the greater of political stability is worth whatever unsavory tactics are needed to attain it. The philosopher Isaiah Berlin suggested that than being amoral, The Prince hearkens back to ancient Greek morality, placing the glory of the above the Christian ideal of individual salvation.
But what we know about might not fit this picture. The author had served in his native Florence for 14 years as a diplomat, staunchly defending its republican government against would-be monarchs.
When the Medici family seized power, he not only his position, but was even tortured and banished. With this in mind, it’s possible to read the pamphlet he wrote from exile not as a defense of princely rule, but a scathing description of how operates. Indeed, Enlightenment figures like Spinoza saw it as warning free citizens of the various ways in which they can be subjugated by aspiring rulers.
In fact, both readings might be true. Machiavelli may have written a manual for tyrannical rulers, by sharing it, he also revealed the cards to those who would be ruled. In doing so, he revolutionized political philosophy, the foundations for Hobbes and future thinkers to study human affairs based on their concrete realities rather than preconceived ideals. Through his and shocking honesty, Machiavelli sought to shatter popular delusions about what power really entails. And as he to a friend shortly before his death, he hoped that people would “learn way to Hell in order to flee from it.”