In recent years, the persuasion that Niccolò Machiavelli was a cynical, irreligious devious, ambitious, deceitful, and misogynous man has been gaining remarkable consensus among scholars. The most...

In the de Officiis we have, save for the latter Philippics, the great orator's last contribution to literature. The last, sad, troubled years of his busy life could not be given to his profession; and he turned his never-resting thoughts to the second love of his student days and made Greek philosophy a possibility for Roman readers. The senate had been abolished; the courts had been closed. His occupation was gone; but Cicero could not surrender himself to idleness. In those (...) days of distraction (46-43 b.c.) he produced for publication almost as much as in all his years of active life.The liberators had been able to remove the tyrant, but they could not restore the republic. Cicero's own life was in danger from the fury of mad Antony and he left Rome about the end of March, 44 b.c. He dared not even stop permanently in any one of his various country estates, but, wretched, wandered from one of his villas to another nearly all the summer and autumn through. He would not suffer himself to become a prey to his overwhelming sorrow at the death of the republic and the final crushing of the hopes that had risen with Caesar's downfall, but worked at the highest tension on his philosophical studies. (shrink)

The parallels between Machiavelli's The Prince and Cicero's -- De Officiis have been frequently noted but seldom studied. An examination of the parallels suggests that Machiavelli intended The Prince to offer an improvement on Cicero's defence of the active life. He thus completes Cicero's intention in De Officiis to treat political life on its own terms, independent of philosophy. In so doing, he uncovers inconsistencies and tensions in the Ciceronian account of the ‘intermediate’ virtues of the statesman, tensions that are (...) the product of the classical framework within which Cicero is working. The statesman's activity secures the good of the polity, but to achieve the good one must know what is good. Ultimately for Cicero the statesman must depend on knowledge of the good that is the province of philosophy. In The Prince, Machiavelli shows how these tensions may be resolved. (shrink)