马基雅维利

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May 1, 2007, 1:29:49 AM5/1/07

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尼可罗·马基亚维利
维基百科，自由的百科全书
(重定向自尼科洛·马基雅维利)
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西方哲学家
文艺复兴哲学家

姓名：尼可罗·马基亚维利
出生： 1469年5月3日（佛罗伦斯）
去世： 1527年6月22日（佛罗伦斯）
学派/流派：文艺复兴哲学、现实主义、古典共和主义
主要领域：政治学、军事理论、历史
受影响于：西塞罗、李维、色诺芬
施影响于：托马斯·霍布斯、让·雅各·卢梭、以及之后的大多数政治哲学家
尼可罗·马基亚维利（Niccolò Machiavelli，1469年5月23日—1527年6月22日）是意大利的政治哲学家、音乐家、诗人、和
浪漫喜剧剧作家。他是意大利文艺复兴中的重要人物，尤其是他所写下的《君主论》一书提出了现实主义的政治理论、以及《论李维》一书中的共和主义理论。

目录 [隐藏]
1 生涯
2 著作
2.1 君主论
2.2 论李维
2.3 其他的著作
3 参见
4 注释
5 参考文献
6 外部链接

[编辑] 生涯
马基维利生于意大利佛罗伦斯市一个没落贵族家庭，父亲曾是一名律师。后人对于马基维利的幼年时期所知不多，但他显然受过了相当完整的拉丁文和意大利文教
育。

在佛罗伦斯的马基维利塑像。马基维利出生的时期正值乱世，教皇是最强大的军事势力，而富有的意大利城邦一个接著一个的被外国强权如法国、西班牙、和神圣
罗马帝国攻占。当时各大强国之间的合纵连横变化不断，佣兵军团经常在一夕之间便转换阵营，地方政府也常在数周之间被建立或垮台。在1527年罗马市还遭
到神圣罗马帝国的军队洗劫，这是12世纪以来罗马第一次被德国的军队入侵。繁荣的罗马城市如佛罗伦斯和热那亚也在同一年遭到相同命运，虽然马基维利在佛
罗伦斯遭到洗劫便去世了。也是在这样的环境下，马基维利培养出了分析他周遭乃至全世界发生的政治和军事事件的智慧。

在1494年，统治佛罗伦斯长达六十年的美第奇家族被推翻，共和国接著成立。1498年马基亚维利出任佛罗伦萨共和国第二国务厅的长官，兼任共和国执政
委员会秘书，负责外交和国防，经常出使各国，会见过许多执掌政权的人物，成为佛罗伦萨首席执政官的心腹，他看到佛罗伦萨的雇佣军军纪松弛，极力主张建立
本国的国民军。1505年佛罗伦萨通过建立国民军的立法，成立国民军九人指挥委员会，马基亚维利担任委员会秘书，并在征服比萨的战争中，率领军队，亲临
前线指挥作战，1509年比萨投降佛罗伦萨。在神圣罗马帝国皇帝和教皇的矛盾中，他到处出使游说，力图使其和解，避免将佛罗伦萨拖入战争，并加强武装以
图自卫。也是在这段时期马基维利认识了另一位意大利的政治家和军人凯萨·波吉耳，见证到他在扩展领土上采用的各种策略和统治手段，对他相当钦佩。

然而到了1512年8月马基维利前往比萨时，经过一连串复杂的战役和外交角力后，美第奇家族在儒略二世的军队支援下攻陷了佛罗伦斯，共和国随之瓦解。洛
伦佐·美第奇成为佛罗伦萨大公，身为共和国高官的马基维利丧失了一切职务，并在1513年以密谋叛变为罪名遭投入监狱，受到严刑拷问，但最终被释放，已
经一贫如洗，隐居乡间，开始进行写作，据他给朋友的一封信中描述：

“傍晚时分，我回到家中的书桌旁，在门口我脱掉沾满灰土的农民的衣服，换上我贵族的宫廷服，我又回到古老的宫廷，遇见过去见过的人们，他们热情地欢迎
我，为我提供单人的食物。我无所拘束和他们交谈，询问他们采取各种政治行动的理由，他们也宽厚地回答我。在这四个钟头内，我没有感到疲倦，忘掉所有的烦
恼，贫穷没有使我沮丧，死亡也没能使我恐惧，我融入了这些大人物的世界里。因为但丁曾经说过：
从学习产生的知识将永存，
而其他的事不会有结果。
我记下与他们的谈话，编写一本关于君主的小册子，我倾注了我的全部想法，同时也考虑到他们的臣民，讨论君主究竟是什么？都有什么类型的君主？怎样去理
解？怎样保持君主的位置？为什么会丢掉王位？对于君主，尤其是新任的君主，如果我有任何新的思路能让你永远高兴，肯定不会让你不高兴，一定会受到欢
迎。”[1]
在此期间，他完成了两部名著《君主论》和《论李维》。洛伦佐死后，主教朱理·美第奇统治佛罗伦萨，立志改革政治，征询马基亚维利意见。1523年朱理
当选教皇，为克莱芒七世，重新起用马基维亚利，让他编写《佛罗伦萨史》，他将新书献给教皇，被赏赐120金币，并起用他为城防委员会秘书，参加教皇的军
队和神圣罗马帝国皇帝作战。

他在《佛罗伦萨史》中描述当时的佛罗伦萨人：

“他们在穿着和日常生活上，比他们的先辈更自由，在其他方面花费更多，花费在休闲、游戏和女人上的时间和金钱更多，他们的主要目的是有更好的穿着，有更
精明的谈吐，谁能以最精明的方式伤害他人，谁就是最能干的人。”

1527年，美第奇家族倒台，佛罗伦萨恢复共和制，马基亚维利想继续为共和国效力，但因为他曾效力于美第奇家族，不被共和国起用，郁悒成疾，58岁即去
世。

[编辑] 著作

[编辑] 君主论
主条目：君主论

马基维利最知名的著作是《君主论》一书，在书中马基维利阐述了一个君主（统治者）应该要采用怎样的统治手段才能保住自己的政权。马基维利主要关注的
是“新君主”（principe nuovo）的部分，因为世袭而来的君主由于人民已经习惯了旧政权，统治困难要比新君主要来的少。世袭君主要做的只是
小心维持其既有的制度，但新君主为了维持其夺取的土地，要建构一套新的而恒久的权力架构则不是一件简单的事。为了稳定政权，君主在公众上必须保持完美的
名声，但在私底下则必须采取许多本质邪恶的政治手段。

与其他著作不同的是，《君主论》并没有告诉读者一个理想的君主或王国应该是怎么样子。马基维利透过许多例子解释了哪些君主得以成功的取得并保持权力，这
些例子来自于他在担任佛罗伦斯外交官时对各国政局的观察，也是来自于他对于古代历史的研究。他的著作也代表了意大利文艺复兴的高潮，他在书中大量采用来
自古代文献的历史例子。

如是不谨慎研读马基维利的论点，读者经常会以为《君主论》一书的中心思想是“为达目的而可以不择手段”—这其实是一种目的论的哲学观点，亦即只要目的正
当，所有的邪恶手段也都是正当的。然而这只是对于马基维利的误解，因为马基维利也指出了邪恶手段的一些限制，首先，他指出只有维持稳定和繁荣才是国家可
以追求的正当目标，个人为了其利益而不择手段则不是正当的目标，而且也不能正当化邪恶的手段。再者，马基维利并没有完全否定道德的存在，也并非鼓吹完全
的自私或堕落。马基维利明白澄清了他的定义，以及采取残忍手段的前提（必须要快速、有效、而且短期）。尽管如此，天主教会仍将《君主论》一书列入禁书名
单，后来一些人道主义者如伊拉斯谟也大力抹黑这本书。

《君主论》一书在政治思想史上的主要贡献是彻底分割了现实主义与理想主义。虽然马基维利也强调道德的重要性，君主所应该做的是将善良与邪恶作为一种夺取
权力的手段，而不是目标本身。一个聪明的君主会妥善的平衡善良与邪恶两者。

实用主义是马基维利在整本著作中所依据的主要原则，一个君王应该将其作为夺取和维持权力的方针指引。与柏拉图和亚里斯多德相较，“理想的社会”并不是马
基维利的目标。事实上，马基维利强调应该在必要时使用残忍的权力或奖赏，以维持统治的现状。

马基维利的半身塑像。马基维利所假设的人性本恶也反映出他认为必须使用残忍权力才能达成实际目标的主张。君王不该对于其臣民抱持完全的信赖和信任。

虽然许多后人将马基维利的理论曲解为“马基维利主义”，这一词在当时其实是被用于描述在16世纪出出现的一些政治著作。也因此马基维利主义一词在现代经
常被用以描述为达目的可以不择手段，只是一个误传的名称，这其实也忽略了马基维利著作中其他较为温和的理论，这一词在今天甚至被人用以描述极端的政治立
场。

[编辑] 论李维
如果说《君主论》一书是马基维利用以阐述君主治国之道的著作，《论李维》一书便是马基维利用以替共和国政体辩护的著作。《论李维》中提出了一系列的历史
教训，描述共和国应该如何成立、架构，也包括了对权力的制衡与分立、政治权力分立的好处、以及共和国比君主国优秀之处。这些历史教训的涵盖范围在今天就
有如六个世纪前一样广泛，其中的实用主义政治哲学原则也可以在今天的许多民主国家里发现。

有如《论李维》一书中所阐述的：

“事实上，当政体中的宪法分别维持一个君主、一个贵族、以及人民的权力时，三者便会互相监督和制衡彼此。”
“无庸置疑的这些手段[攫取权力的手段]对于所有文明的生命都是残忍而具毁灭性的，无论基督徒或全人类，每个人都应该尽力避免。事实上，一个普通市民的
生命要比一个以大量他人生命做为统治代价的君王要来的有价值多了。”
“一个秩序井然的共和国从不需要诉诸于在宪法以外的政治手段…”
“人民的政府要比君主的政府好的多了。”
“如果我们将人民犯下的错误与君主犯下的错误、以及他们决策的优劣做个比较，我们会发现人民总是倾向做出正确而荣耀的决定。”
“一个仅以管理人民为己任的政府，永远不需担忧人民会打算或有能力反抗政府…”
“没有一个君主可以透过让自己遭人民痛恨而得利。”
对于马基维利的两本著作的另一种解释是，《君主论》是他为了讨好美第奇家族以取得政治职位才写下的著作，而《论李维》一书才是马基维利真正的政治巨
作。

[编辑] 其他的著作
《论战争艺术》 (Dell’arte della guerra) 1519-1520
《关于日耳曼国家的报告》 (Ritratti delle cose dell’Alemagna) 1508-1512
《关于法国的报告》 (Ritratti delle cose di Francia) 1510
《佛罗伦萨史》 (Istorie fiorentine) 1521-1525
剧本

《曼佗罗花》
《克丽齐娅》

[编辑] 参见
政治哲学
现实主义

[编辑] 注释
↑ The Literary Works of Machiavelli, trans. J.R. Hale. (Oxford: 1961),
p. 139.

[编辑] 参考文献
Baron, Hans (1961). "Machiavelli: the Republican Citizen and Author of
The Prince". English Historical Review (76): 217-253.
Bock，Gisela; Quentin Skinner and Maurizio Viroli, ed. (1990).
Machiavelli and Republicanism，Cambridge University Press.
Donaldson，Peter S. (1989). Machiavelli and Mystery of State，Cambridge
University Press.
Ingersoll, David E. (December 1968). "The Constant Prince: Private
Interests and Public Goals in Machiavelli". Western Political
Quarterly (21): 588-596.
Magee，Brian (2001). The Story of Philosophy, 72-73，New York: DK
Publishing.
Najemy, John M. (1996). "Baron's Machiavelli and Renaissance
Republicanism". American Historical Review (101,1): 119-129.
Parel，Anthony (1972). "Introduction: Machiavelli's Method and His
Interpreters"， The Political Calculus: Essays on Machiavelli's
Philosophy, 3-28.
Pocock，J.G. A. [1975]. The Machiavellian Moment: Florentine Political
Thought and the Atlantic Republican Tradition，Princeton.
Soll，Jacob (2005). Publishing The Prince: History, Reading and the
Birth of Political Criticism，University of Michigan Press.
Sullivan，Vickie B., ed. (2000). The Comedy and Tragedy of Machiavelli:
Essays on the Literary Works. Yale U. Press.
Sullivan，Vickie B. (1996). Machiavelli's Three Romes: Religion, Human
Liberty, and Politics Reformed，Northern Illinois University Press.
Viroli，Maurizio (2000). Niccolò's Smile: A Biography of
Machiavelli，Farrar, Straus & Giroux.
Whelan，Frederick G. (2004). Hume and Machiavelli: Political Realism
and Liberal Thought.
Wootton，David, ed. (1994). Selected political writings of Niccolò
Machiavelli，Indianapolis: Hackett Pubs..
Dirk Hoeges, Niccolò Machiavelli. Dichter-Poeta. Mit sämtlichen
Gedichten, deutsch/italienisch. Con tutte le poesie, tedesco/italiano,
Reihe: Dialoghi/Dialogues: Literatur und Kultur Italiens und
Frankreichs, Band 10, Peter Lang Verlag, Frankfurt/M. u.a. 2006, ISBN
3-631-54669-6.

[编辑] 外部链接
您可以在维基共享资源中查找与此条目相关的多媒体资源：
Niccolò Machiavelli马基维利：史丹佛哲学百科传记
eMachiavelli.com 著作全文和概述
尼可罗·马基亚维利的作品 - 古腾堡计划
Works by Niccolò Machiavelli 著作全文
Machiavelli opera omnia 著作数据库

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May 1, 2007, 1:32:01 AM5/1/07

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来源：http://en.wikipedia.org/wiki/Niccol%C3%B2_Machiavelli

Niccolò Machiavelli
>From Wikipedia, the free encyclopedia
Jump to: navigation, search
For other uses, see Machiavelli (disambiguation).

Renaissance philosophy

in the robes of a Florentine public official.
Name: Niccolò Machiavelli
Birth: May 3, 1469 (Florence)
Death: June 22, 1527 (Florence)
School/tradition: {{{school_tradition}}}
Main interests: Politics, Military theory, History
Influences: ed to; a new prince has Cicero, Sallust, Livy, Xenophon
Influenced: Thomas Hobbes, James Harrington, Jean-Jacques Rousseau
Niccolò di Bernardo dei Machiavelli (May 3, 1469 – June 21, 1527) was
an Italian political philosopher, musician, poet, and romantic comedic
playwright. He is a figure of the Italian Renaissance and a central
figure of its political component, most widely known for his treatises
on realist political theory (The Prince) on the one hand and
republicanism (Discourses on Livy) on the other.

Contents [hide]
1 Life
2 Works
2.1 The Prince
2.2 Discorsi
2.3 Other works
3 See also
4 Notes
5 Further reading
6 External links

[edit] Life
Machaivelli was born in San Casciano in Val di Pesa village near of
the city-state of Florence, Italy, in the year 1469, was the second
son of Bernardo di Nicolo Machiavelli, a lawyer, and of Bartolommea di
Stefano Nelli. Education left him with a thorough knowledge of the
Latin and Italian classics.

Statue at the Uffizi.Machiavelli was born into a tumultuous era, in
which Popes were leading armies and wealthy city-states of Italy were
falling one after another into the hands of foreign powers -- France,
Spain and the Holy Roman Empire. It was a time of constantly shifting
alliances, condottieri who changed sides without warning, and
governments rising and falling in the space of a few weeks. Perhaps
most significantly during this erratic upheaval was the sack of Rome
in 1527 at the hands of rampaging soldiers of the Holy Roman Empire,
the first time that Rome had been sacked by a Germanic army in nearly
twelve centuries. Rich cities like Florence and Genoa suffered a
similar fate in the same years. Machiavelli did not live to see the
sack of Florence, but steeped as he was in the Byzantine politics of
the age, it is no wonder that he turned his intelligence to analyzing
the military and political events surrounding him and his world. He
died in Florence in 1527.

He entered government service as a clerk/ambassador in 1494; that same
year, Florence expelled the Medici family, who had ruled the city for
nearly sixty years, and restored the republic. Machiavelli was named
as a member of the Council responsible for diplomatic negotiations and
military matters. From 1499 to 1512, he was sent on a number of
diplomatic missions to the court of Louis XII in France, Ferdinand II
of Aragón, and the Papacy in Rome. From 1502 to 1503, he was a witness
to the effective statebuilding methods of the soldier/churchman Cesare
Borgia, an immensely capable general and statesman who was at that
time engaged in enlarging his territories in central Italy through a
mixture of audacity, prudence, self-reliance, firmness and, not
infrequently, cruelty.

>From 1503 to 1506, Machiavelli was responsible for the Florentine
militia including the defense of the city. He distrusted mercenaries
(a philosophy expounded at length in the Discorsi) and much preferred
a citizen militia.

In August 1512, following a tangled series of battles, treaties, and
alliances, the Medici with the help of Pope Julius II regained power
in Florence and the republic was dissolved. Machiavelli, having played
a significant role in the republic's anti-Medici government, was
removed from office and in 1513 he was accused of conspiracy and
arrested. Although tortured on the rack he denied his involvement and
was eventually released. He retired to his estate at Sant'Andrea in
Percussina near Florence and began writing the treatises that would
ensure his place in the development of political philosophy.

In a famous letter to his friend Francesco Vettori, Machiavelli
described how he spent his days in exile:

When evening comes, I return home [from work and from the local
tavern] and go to my study. On the threshold I strip naked, taking off
my muddy, sweaty workday clothes, and put on the robes of court and
palace, and in this graver dress I enter the courts of the ancients
and am welcomed by them, and there I taste the food that alone is
mine, and for which I was born. And there I make bold to speak to them
and ask the motives of their actions, and they, in their humanity
reply to me. And for the space of four hours I forget the world,
remember no vexation, fear poverty no more, tremble no more at death;
I pass indeed into their world.[1]

Machiavelli's cenotaph in the Santa Croce Church in Florence.Much has
been made of the notion of two Machiavellis: one of The Prince, one of
the Discorsi. But Machiavelli himself cut through the alleged
confusion when he identified a unifying theme:

All cities that ever at any time have been ruled by an absolute
prince, by aristocrats or by the people, have had for their protection
force combined with prudence, because the latter is not enough alone,
and the first either does not produce things, or when they are
produced, does not maintain them. Force and prudence, then, are the
might of all the governments that ever have been or will be in the
world.[2]

Machiavelli died in San Casciano, a few miles outside of Florence, in
1527. His resting place is unknown; however a cenotaph in his honor
was placed at the Church of Santa Croce in Florence.

[edit] Works

[edit] The Prince
Main article: The Prince
Machiavelli's best known work is The Prince, in which he describes the
arts by which a Prince (a ruler) can retain control of his realm. He
focuses primarily on what he calls the principe nuovo or "new prince",
under the assumption that a hereditary prince has an easier task since
the people are accustomed to him. All a hereditary prince needs to do
is carefully maintain the institutions that the people are used to; a
new prince has a much more difficult task since he must stabilize his
newfound power and build a structure that will endure. This task
requires the Prince to be publicly above reproach but privately may
require him to do things of an evil nature in order to achieve the
greater good.

The Prince is different from other books about creating and
controlling principalities because it doesn't tell the reader what an
ideal prince or principality is. Machiavelli explains through examples
which princes are the most successful in obtaining and maintaining
power. He draws his examples from personal observations made while he
was on diplomatic missions for Florence and from his readings in
ancient history. His writing has the mark of the Renaissance upon it
because he sprinkles his text with Latin phrases and many examples are
drawn from Classical sources.

A careless reading of The Prince could easily lead one to believe that
its central argument is "the ends justify the means" - which is a
teleological philosophical view ("telos" is Greek for ends) - that any
evil action can be justified if it is done for a good purpose. This is
a limited interpretation, however, because Machiavelli placed a number
of restrictions on evil actions. First, he specified that the only
acceptable end was the stabilization and health of the state;
individual power for its own sake is not an acceptable end and does
not justify evil actions. Second, Machiavelli does not dispense
entirely with morality nor advocate wholesale selfishness or
degeneracy. Instead he clearly lays out his definition of, for
example, the criteria for acceptable cruel actions (it must be swift,
effective, and short-lived). Notwithstanding the mitigating themes in
The Prince, the Catholic Church put the work in its Index Librorum
Prohibitorum and it was viewed in a negative light by many Humanists
such as Erasmus.

The primary contribution of "The Prince" to the history of political
thought is its fundamental break between realism and idealism. While
Machiavelli emphasized the need for morality, the sole motivation of
the prince ought to be the use of good and evil solely as instrumental
means rather than ends in themselves. A wise prince is one who
properly exercises this proper balance.

Pragmatism is a guiding thread through which Machiavelli bases his
philosophy. The Prince should be read strictly as a guidebook on
getting to and preserving power. In contrast with Plato and Aristotle,
the ideal society is not the aim. In fact, Machiavelli emphasizes the
need for the exercise of brute power where necessary and rewards,
patron-clientalism etc. to preserve the status quo.

Bust of Machiavelli in the Palazzo Vecchio.Machiavelli's assumption,
that human nature is fundamentally flawed, is also reflected in the
need for brute force to attain practical ends. Complete trust and
faith in one's subjects is not sustainable.

The term "Machiavellian" was adopted by some of Machiavelli's
contemporaries, often used in the introductions of political tracts of
the sixteenth century that offered more 'just' reasons of state, most
notably those of Jean Bodin and Giovanni Botero. The pejorative term
Machiavellian as it is used today (or anti-Machiavellism as it was
used from the sixteenth century) is thus a misnomer, as it describes
one who deceives and manipulates others for gain; whether the gain is
personal or not is of no relevance, only that any actions taken are
only important insofar as they affect the results. It fails to include
some of the more moderating themes found in Machiavelli's works and
the name is now associated with the extreme viewpoint.[3]

[edit] Discorsi
Main article: Discourses on Livy
If The Prince was Machiavelli's textbook on a monarchy, his Discourse
on the First Ten Books of Titus Livy (which comprise the early history
of Rome) is a paean to the republic. The Discorsi is a series of
lessons on how a republic should be started, structured, including the
concept of checks and balances, the strength of a tripartite
structure, and the superiority of a republic over a principality. Its
lessons are as relevant today as they were six centuries ago and clear
applications of his practical political philosophy can be found in the
governments of many democracies today.

Consider, for example, the following citations from The Discourses:

"In fact, when there is combined under the same constitution a prince,
a nobility, and the power of the people, then these three powers will
watch and keep each other reciprocally in check." Book I, Chapter II
"Doubtless these means [of attaining power] are cruel and destructive
of all civilized life, and neither Christian nor even human, and
should be avoided by every one. In fact, the life of a private citizen
would be preferable to that of a king at the expense of the ruin of so
many human beings." Book I, Chapter XXVI
"Now in a well-ordered republic it should never be necessary to resort
to extra-constitutional measures...." Book I, Chapter XXXIV
"...the governments of the people are better than those of princes."
Book I, Chapter LVIII
"...if we compare the faults of a people with those of princes, as
well as their respective good qualities, we shall find the people
vastly superior in all that is good and glorious." Book I, Chapter
LVIII
"For government consists mainly in so keeping your subjects that they
shall be neither able nor disposed to injure you...." Book II, Chapter
XXIII
"...no prince is ever benefited by making himself hated." Book III,
Chapter XIX
"Let not princes complain of the faults committed by the people
subjected to their authority, for they result entirely from their own
negligence or bad example." Book III, Chapter XXIX
(SOURCE: The Modern Library, New York, 1950, translated by Christian
E. Detmold)

Another way of thinking about the two books is that The Prince was
written hastily, in an attempt to secure a job with the new Medici
rulers, whereas The Discourses is Machiavelli's serious political
tract. In this the two books might reasonably be compared to two of
Karl Marx's works: the Communist Manifesto was written in a hurry to
provide direction in the 1848 uprisings, while Das Kapital is Marx's
real political thesis.

[edit] Other works
Machiavelli also wrote plays (Clizia, Mandragola), poetry (Sonetti,
Canzoni, Ottave, Canti carnascialeschi) and novels (Belfagor
arcidiavolo) as well as translating classical works.

Discorso sopra le cose di Pisa (1499)
Del modo di trattare i popoli della Valdichiana ribellati (1502)
Del modo tenuto dal duca Valentino nell' ammazzare Vitellozzo Vitelli,
Oliverotto da Fermo, etc. (Description of the Methods Adopted by the
Duke Valentino when Murdering Vitellozzo Vitelli, Oliverotto da Fermo,
the Signor Pagolo, and the Duke di Gravina Orsini, 1502)
Discorso sopra la provisione del danaro (1502)
Decennale primo (1506, poem in terza rima)
Ritratti delle cose dell'Alemagna (1508-1512)
Decennale secondo (1509)
Ritratti delle cose di Francia (1510)
Discorsi sopra la prima deca di Tito Livio (Discourses on Livy - 3
vols., 1512-1517)
Il Principe (The Prince, 1513)
Andria (1517, comedy translated from Terence)
Mandragola (The Mandrake - 1518, prose comedy in five acts, with
prologue in verse)
Della lingua (1514, dialogue)
Clizia (1525, comedy in prose)
Belfagor arcidiavolo (1515, novel)
Asino d'oro (The Golden Ass - 1517, poem in terza rima, a new version
of the classic work by Apuleius)
Dell'arte della guerra (The Art of War, 1519-1520)
Discorso sopra il riformare lo stato di Firenze (1520)
Sommario delle cose della citta di Lucca (1520)
Vita di Castruccio Castracani da Lucca (The Life of Castruccio
Castracani of Lucca, 1520)
Istorie fiorentine (Florentine Histories - 8 books, 1520-1525,
commissioned by Giulio di Giuliano de' Medici who went on to become
Pope Clement VII).
Frammenti storici (1525)

[edit] See also
Francesco Guicciardini
Machiavellianism
Political Philosophy
Philosophy of war
Renaissance Philosophy
Republicanism
Tupac Shakur a.k.a. Makaveli

[edit] Notes
^ The Literary Works of Machiavelli, trans. J.R. Hale. (Oxford: 1961),
p. 139.
^ "Words to be Spoken on the Law for Appropriating Money", in Chief
Works and Others [of Machiavelli], trans. Allan H. Gilbert, 3 vols.
(Durham, NC: Duke Univ. Press, 1965), v. III, 1439.
^ And in at least one scholar's assessment, mistakenly so in the
extreme. Writes Anthony Parel: "The authentic Machiavelli is one who
subordinates personal interests for the common good… . If one is to
speak of a Machiavellian personality one should mention Moses and
Romulus (to use [M's] own examples)." For more on the three sources of
historical anti-Machiavellism, see Further Reading, Parel, pp. 14-24.

[edit] Further reading

Baron, Hans (1961). "Machiavelli: the Republican Citizen and Author of
The Prince". English Historical Review (76): 217-253.

Bock, Gisela; Quentin Skinner and Maurizio Viroli, ed. (1990).
Machiavelli and Republicanism. Cambridge University Press.
Donaldson, Peter S. (1989). Machiavelli and Mystery of State.

Cambridge University Press.
Ingersoll, David E. (December 1968). "The Constant Prince: Private
Interests and Public Goals in Machiavelli". Western Political
Quarterly (21): 588-596.

Magee, Brian (2001). The Story of Philosophy. New York: DK Publishing,
72-73.

Najemy, John M. (1996). "Baron's Machiavelli and Renaissance
Republicanism". American Historical Review (101,1): 119-129.

Parel, Anthony (1972). "Introduction: Machiavelli's Method and His
Interpreters", The Political Calculus: Essays on Machiavelli's
Philosophy, 3-28.
Pocock, J.G. A. [1975]. The Machiavellian Moment: Florentine Political
Thought and the Atlantic Republican Tradition. Princeton.
Soll, Jacob (2005). Publishing The Prince: History, Reading and the
Birth of Political Criticism. University of Michigan Press.
Sullivan, Vickie B., ed. (2000). The Comedy and Tragedy of

Machiavelli: Essays on the Literary Works. Yale U. Press.

Sullivan, Vickie B. (1996). Machiavelli's Three Romes: Religion, Human
Liberty, and Politics Reformed. Northern Illinois University Press.
Viroli, Maurizio (2000). Niccolò's Smile: A Biography of Machiavelli.
Farrar, Straus & Giroux.
Whelan, Frederick G. (2004). Hume and Machiavelli: Political Realism
and Liberal Thought.
Wootton, David, ed. (1994). Selected political writings of Niccolò
Machiavelli. Indianapolis: Hackett Pubs..

Dirk Hoeges, Niccolò Machiavelli. Dichter-Poeta. Mit sämtlichen
Gedichten, deutsch/italienisch. Con tutte le poesie, tedesco/italiano,
Reihe: Dialoghi/Dialogues: Literatur und Kultur Italiens und
Frankreichs, Band 10, Peter Lang Verlag, Frankfurt/M. u.a. 2006, ISBN
3-631-54669-6.

[edit] External links
Wikiquote has a collection of quotations related to:
Niccolò MachiavelliWikisource has original works written by or about:
Niccolò MachiavelliWikimedia Commons has media related to:
Niccolò MachiavelliMachiavelli: Stanford Encyclopedia of Philosophy
eMachiavelli.com, works and summaries of Machiavelli
Works by Machiavelli at Project Gutenberg
Machiavelli at the Marxists Internet Archive, including some of his
works
Works by Niccolò Machiavelli: text, concordances and frequency list
Machiavelli on the Net, a Machiavelli webliography with a short
introduction.
Machiavelli opera omnia: the chronological archives

Persondata
NAME Machiavelli, Niccolò
ALTERNATIVE NAMES Machiavelli, Niccolo
SHORT DESCRIPTION Italian politician and political theorist
DATE OF BIRTH 3 May 1469
PLACE OF BIRTH Florence
DATE OF DEATH 21 June 1527
PLACE OF DEATH Florence

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