Philosophy Dictionary of ArgumentsHome
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| State: In political philosophy, the state (polity) is a centralized political organization with authority over a defined territory and population. It enforces laws, maintains order, and exercises governance through various institutions. See also Society, Nations, Governance, Institutions, Power, Law, Laws, Rights, Jurisdiction, Legislation._____________Annotation: The above characterizations of concepts are neither definitions nor exhausting presentations of problems related to them. Instead, they are intended to give a short introduction to the contributions below. – Lexicon of Arguments. | |||
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Niccolo Machiavelli on State (Polity) - Dictionary of Arguments
Höffe I 198 State/Machiavelli/Höffe: [Machiavelli is concerned with the] basic question of how political power can be acquired, maintained and increased to greatness in a hostile environment. The "prince"(1) deals with it in terms of an autocrat, the discussions(2) in view of a republic, for Machiavelli, of course, that of his home city Florence. He takes the early (noble) republic of Rome as his model, as Titus Livius (59 B.C.-17 A.D.) describes it in the first ten books, the first decade, of his history of Rome. Machiavelli recommends three means: the practice of religion, the preservation of civic virtue and the periodic renewal of the Republic by returning it to its origins. Purposes: [Machiavelli] commits (...) the community to three purposes: to freedom (libertå) of the citizens, to greatness (grandezza) and to the common good (bene commune). >Common Good, >Freedom, >Rule/Machiavelli, >Power/Machivelli. Republic/Prince's rule/Machiavelli/Höffe: [Machiavelli worked on both writings at the same time. A preference for one of the two forms of state can therefore not be discerned]. >Republic. Höffe I 199 Höffe: Thesis: In order to keep open the return to political office under both boundary conditions, a princely and a republican rule, Machiavelli sets a political monument to both constitutions. In his innermost being, however, the humanistically educated Machiavelli probably preferred the Republic. Republic: [Machiavelli] sees in the disagreement between the Roman people and the senate a contribution to the freedom and power of the republic(3). It considers it necessary to be able to bring charges against citizens who endanger freedom(4). Religion: He emphasizes the weight of religion, which, however, unlike Augustine who is not mentioned anywhere, was lost through the fault of the Roman Church, with the result that the country fell apart(5). Wars: Both princes and republicans who do not have their own war powers are to be blamed. Criminal law: Well-ordered republics set rewards and punishments, but never allow a citizen to go unpunished for a crime just because he has earned great merit(6). >Punishment. Democracy: Even weak republics make their decisions more out of necessity than out of their own choice(7). Furthermore, the masses are considered wiser and more consistent than a prince(8). 1. Machiavelli, Il Principe 2. Machiavelli, Discorsi sopra la prima deca di Tito Livio 3. Discorsi, I, Chap. 4 4. Ibid. I , Chap. 3 5. Ibid. I , Chap. 12 6. Ibid. I , Chap. 24 7. Ibid. I , Chap. 38 8. Ibid. I , Chap. 58_____________Explanation of symbols: Roman numerals indicate the source, arabic numerals indicate the page number. The corresponding books are indicated on the right hand side. ((s)…): Comment by the sender of the contribution. Translations: Dictionary of Arguments The note [Concept/Author], [Author1]Vs[Author2] or [Author]Vs[term] resp. "problem:"/"solution:", "old:"/"new:" and "thesis:" is an addition from the Dictionary of Arguments. If a German edition is specified, the page numbers refer to this edition. |
Machiavelli, Niccolo Höffe I Otfried Höffe Geschichte des politischen Denkens München 2016 |
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> Counter arguments against Machiavelli
> Counter arguments in relation to State (Polity)
Ed. Martin Schulz, access date 2024-04-28