Realism In The Prince, By Niccolò Machiavelli

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Introduction Niccolò Machiavelli never expressly defined the concept of raison d’État in his works but nevertheless outlined his views on state craft through the controversial lens of realism. Through The Prince and other works such as the Discorsi, Machiavelli outlined not only how a state should function but defined a new school of though based on historical examples and evidence. Through his analysis of historical leaders, Machiavelli argues that impossible idealism and strict adherence to morals is the greatest downfall of any state. The only factor which should be taken into consideration is that which is absolutely necessary for the state and what is necessary is not always going to be morally good in the eyes of those who do not actually …show more content…

This could be through wealth or political moves instead of through inheritance or luck (Machiavelli (1515), 22-23). Princes of this nature should rule based on historical examples of good decisions and even good examples of a recent deposed leader because the new prince can than ease themselves into ruling. A new prince should not force a new order because it will be resisted by the people and can be used to the advantage of their rivals. A preventative measure to political challenge would be to exterminate rivals of the prince as it will promote stability within the state. This is supported by the historical example of Rome’s power by ruining surrounding cities as discussed in the Book Two of the Discorsi. Constitutional and ecclesiastical principalities are unique in that they are much more dependant on the favour of the people and may have some moral principles. A constitutional principality has a prince who comes to power through the favour of his fellow citizens and must keep the people friendly in order to rule (Machiavelli (1515), 45-46). Ecclesiastical principalities or those based on religion are not taken very seriously by Machiavelli and he considers that even though they are founded around religion, they exist on the same amoral statecraft found in other principalities (Machiavelli (1515),

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