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Machiavelli on Virtue
Charles Kutt
9/28/2012
PO: How to Rule the World

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The Italian word virt appears exactly 59 times in Niccol Machiavellis famed work,
The Prince. Only once does translator Harvey C. Mansfield transcribe the word as strength. For
the other 58 appearances Mansfield recognizes these numerous uses of virt as virtue. Through
the pervasive use of virtue in The Prince one may easily realize its great importance. However,
the reader truly understands the significance of virtue through Machiavellis assertion that a
successful prince is a virtuous prince. This is depicted throughout the manuscript by
Machiavellis extensive use of political leaders and narratives as examples for his specific
arguments. He praises his Italian contemporary Cesare Borgia while he scrutinizes King Louis
XII for the French monarchs failures; and he extols several well-known leaders known to human
historyCyrus the Great, Romulus, Theseus, and Mosesas legendary examples of good
princes (Machiavelli 13, 27). These princes of mankind all possessed virtue: some utilized
virtue to obtain power while all desperately needed virtue to maintain their respective prizes.
Machiavellis explanation of virtue itself is an intricate definition with several intuitive points
building on upon one another. Essentially virtue is skill, yet to simply define it as such is not
enough to convey the construction of this explanation. Machiavellis virtue departs from the
venerable notion of virtue yet necessitates the old version for the former to survive; virtue is now
defined by three components that still utilize the old notion of virtue: the results of virtue, the
appearance of virtue, and the prudent judgment of discerning virtue. Virtue is no longer a moral
adjective used only to gauge good and bad; it is an object and tool of great use to those using it
prudently.
Early in The Prince Machiavelli presents a definition of virtue counter to common
moral intuition. The worth of virtue is not simply intrinsic anymore: it is dependent on the results
it produces. Machiavelli proposes this with references to the Ancient Romans (Chapter III) and

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Agathocles (Chapter VIII). Machiavelli proposes that preemptive violence and crime can be
virtuous. Machiavelli applauds the Romans violence against Philip and Antiochus in Greece as
virtue. He states that the Romans did not settle to enjoy the benefit of time but instead chose a
preemptive strike and enjoyed the benefit of their virtue and prudence (13). He also applauds
the tyrants acquisition of Syracuse through crime. He writes that Agathocles became king of
Syracuse [] from a mean and abject one. [] He always kept to a life of crime at every rank of
his career and concludes Thus, whoever might consider the actions and virtue of this man will
see nothing or little that can be attributed to fortune (34). Although Machiavelli notes that one
cannot call it virtue to kill ones citizens in regard to Agathocles, his use of virtue in this case is
of old virtue. Both examples are quite similar: both the Roman nation and the tyrannical leader
possessed the nerve to commit to violence resulting in victory and stability. The two examples
achieve virtue through the use of vices. Both introduce his virtue as a concept that does not
possess intrinsic value for its mere completion, but rather as an action that is deemed good by
its results.
The appearance of Machiavellis new virtue relies heavily on the old and widespread
notion of virtue. One must first define the old sense of virtue to understand how it relates to the
new virtue. The old notion is incredibly simple in comparison to Machiavellis and is one agreed
with today. An accepted modern definition of morality is Moral excellence and righteousness;
goodness; a conformity to a standard of right (Merriam-Webster Dictionary). This defines virtue
as an intrinsic endeavor although the latter part hints at Machiavellis definition. Christian and
Aristotelian beliefs both fundamentally agree with this modern definition. Although Machiavelli
departs from both the Biblical teaching and the Aristotelian understanding of virtue, he does not
disregard it. In fact the old definition is vital for the new definition.

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Through the relationship between the old and the new ideas of virtue, a virtuous prince
must construct a meticulous facade to his people. Machiavelli argues that a prince should also
show himself as a lover of the virtues giving recognition to virtuous men (91). Machiavelli
simply states a prince should show characteristics of old virtue rather than actually be virtuous.
For example a prince should have the appearance of piety but never actually be pious.
Machiavelli develops his first notion of appearance through two seemingly contradictory points.
Machiavellis first deliberation concerns liberality: generosity to the people. Machiavelli
indicates sustained practice of liberality will never equal long-term stability. Machiavelli states,
Among all things that a prince should guard against is being contemptible and hated, and
liberality leads you to both (65). Therefore a prince should achieve a reputation of parsimony or
stinginess: a reputation seemingly of vice. This is not the eventual case, as the final reputation of
the vice will be a reputation of virtue. This is achieved by a princes stark contrast between his
reputation and actions. Machiavelli continues by arguing that the prince should nonetheless
make himself feared in such a mode that if he does not acquire love, he escapes hatred, because
being feared and not being hated can go together very well (67). One may conclude from this
that Machiavellis virtue, dependant on the old notion, is only apparent to the people when a
prince creates an image of vice and then suddenly bestows on the people a praiseworthy action.
The stark contrast will grant the prince a status among the people that is virtuous by
Machiavellis standard.
To understand the relationship between prudent judgment and virtuethe final concept
one must understand that it is dependent on the results it produces. By disregarding the intrinsic
value of the old definition, one understands that he should not simply condemn seemingly

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criminal actions such lying, stealing, or killing. According to Machiavelli, it is possible to be

virtuous through the use of vice. He develops this notion in Chapter XV by stating:
It is necessary to a prince, if he wants to maintain himself, to learn to be able not to be
good, and to use this and not use it according to necessity and it is necessary for him to
be so prudent as to know how to avoid the infamy of those vices that would take his state
from him [] one will find something that appears to be virtue, which [] would be
ones ruin, and something else to be appears to be vice, which [] results in ones
security and well-being (61, 62).
In practice a successful prince must strike a balance between what is traditionally regarded as
vice and virtue that will produce favorable results. This is done through good judgment and
prudent awareness of ones situation. Prudence and sound judgment form the ultimate virtues of
Machiavellis philosophy because they create virtueand eventually a virtuous reputation
through the notion of appearance. Prudence is the attribute that guides a prince to select the
correct degree of vice or virtue in practice. Prudence is the reasonable and selective nature skill
that allows a prince to mitigate the old virtues and vices and make optimal decisions. Harvey
Mansfield echoes this argument regarding prudence by stating, Virtue in [Machiavellis] new
meaning seems to be a prudent or well-taught combination of vice and virtue in the old meaning
(xix). A prince must do what must be done, and he will know what must be done through the
virtue of prudence. A prince cannot be described as virtuous by Machiavelli without the prudence
to discern his correct course of action.
Skill merges the three components of Machiavellis virtue: the results of virtue, the
appearance of virtue, and the prudential discernment of virtue. However skill alone does not

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define virtue comprehensively; it merely helps a prince combine Machiavellis different concepts
of virtue. Its relation to the three components of virtue aids also summarizes Machiavellis
definition of virt. Mental skill is required to emphasize the results of an action and not the
intrinsic value of an action. Shrewd interpersonal commutation skills are required to create the
appearance of virtue through a mitigated pursuit of vice. The appearance of virtue to a princes
people is complete when the prince contrasts a righteous action to a usually unmerciful
demeanor. Finally, sensible and prudent skill is needed to discern virtue through the correct
choice of action. Skillful prudence is the fiber that ultimately guides and encircles both results
and appearance. Machiavelli holds the old definition of virtue in contempt but still requires it for
the new definition. He requires it to allow contrast between vice and virtue and construct an
appropriate appearance. This is neatly summarized by Harvey Mansfield, [Machiavellis new
virtue] must not entirely replace but somehow continue to exist with the old meaning, according
to which virtue is shocked by vice (xix). By understanding these three tight-knit notions and
realizing the importance of the venerable virtue in Machiavellis recipe for his own virtue, one
may truly begin to garner full use of new virtue. Machiavellis virtue is a tool indispensible to a
prince not merely content with clutching to his sovereignty, but to a prince wishing to wield it
well.