POL 161 Political Theory Machiavelli chapters 20-26 and quiz material
POL 161 Political Theory Machiavelli chapters 20-26 and quiz material POL 161.001
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This 4 page Class Notes was uploaded by Hailey True on Wednesday March 23, 2016. The Class Notes belongs to POL 161.001 at Illinois State University taught by Jakeet Singh in Spring 2016. Since its upload, it has received 24 views. For similar materials see Introduction to Political Theory in Political Science at Illinois State University.
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Date Created: 03/23/16
Machiavelli The Prince Key Themes (chapters 2026) o The battle between princely virtú and fortune (chapter 25) River analogy (pg. 7475) Be prepared, the foresight and reaction to prepare for the next event At mercy to the river when I floods, therefore prepare for that event and react to the event. Fortune will strike where you are weakest You can make your own luck/fortune, not just a force you are subject to (pg. 75) “If one knew how to change one’s character as times and circumstances change, one’s luck would never change” (pg. 76) o Active instead of passive act towards fortune o Prince can influence fortune. o But don’t be over cautious. Through boldness, ruthlessness, and audacity, fortune can also be subdued and controlled. Go all in, in decisions you make (common theme) o Fortune is also cunning and find your weakness, and focusing on only preparation will allow her to find a way to reach you. Gender o Prince is hyper masculine figure o Bold, manly prince defined against the feminine o Fortune responds to boldness o Machivelli’s infamous ‘Fortune as a Lady” analogy Forceful subjection of women to men’s violence (pg. 7677) Women seduced by boldness and violence Children act in bold ways, which charm her Masculinity used explicitly as use of violence Derogation to women similar of that of Trump. Comparing ‘Virtues” o Machiavelli Skills for Morality political Politics Virtues life; virtú Virtues o Machiavelli: Be things of Christian virtue but not when you need political virtue o Plato Morality Politics o Greek virtues: Justice, Wisdom, Moderation, Courage Politics guided by same virtues used to guide a moral life o Christian virtues: Love, truthfulness, compassion, piety/faithfulness, generosity/charity, humility, peace, integrity, meekness, discipline/restraint. Moral characteristics of Machiavelli’s time, that are not compatible with politics, largely not contusive with political success. o Machiavellian virtú (political virtú) Skill, boldness, cunning, foresight, strength, prudence, selfreliance, decisiveness, unconstrained, strategic, adaptive, manliness. 3 interpretations of Machiavelli and his take on morality o Immoral That Machiavelli is actually arguing for immorality Common thought that Machiavelli advocates for being evil and always put yourself first, selfcentered Personal gain Others don’t matter; kill them if needed for own gain Shamelessly promoting glory/honor Pg. 49 Actions thought to be wicked are not; for you and your personal gain o Amoral Not being opposed to morality, but indifferent to it Simply the first political scientist Not advocating the prince be immoral, but looking at cause and effect relationships of the world o Documenting how the political world works o Detached observer of political life o Pg. 48 o ‘If he wants to hold onto power” Princes tend to want to hold on to their power. Objective scientist. o Moral Concerned with wellbeing of the people in the end, and the ability of the Prince to do good by the people But you may have to do short term evil to do some good in the end. Pg. 30 o Cruelty wellused vs. cruelty abused Wellused when used to put an end to the violence Wellused is used heavy handedly but done to end violence and to do good by the people “wellused cruelty one may call these atrocities that are committed at a stoke, in order to secure one’s power, and are then not repeated rather, every effort is made to ensure one’s subjects benefit in the long run.” “Those who use cruelty well indeed find both God and their subjects are prepared to let bygones be bygones, as well the cause with Agrathocles.” Pg. 51, beginning of chapter 17 o “So a ruler ought to mind the disgrace of being called cruel, if he keeps his subjects peaceful and lawabiding, for it is more compassionate to impose harsh punishments on a few than out of excessive compassion, to allow disorder to spread, which leads to murder or looting.”