Suchergebnisse

By dynamically adapting good examples, accommodating these to the needs imposed by circumstances, Machiavelli reverberates multiple uses of imitatio from ancient and Renaissance authors. Imitation renovates ancient Virtù in civil practices and attitudes, providing encouragement for fulfilling political actions and pedagogical practices, as Machiavelli's role as secretary of Florence and his political, historical and literary writings attest. Thus, after reviewing the notion of imitatio, specifically in antiquity and renaissance, Machiavelli's arguments about the possibility of humans reaching Virtù are contextualized in the 'Discorsi, Prince, in Florentine Histories and the Art of War', specifically in the proposals to imitate the appropriate actions. Hence, investigations and analyzes of the past produces utility and delight, enhancing the 'flavor of human actions'. Consequently, Machiavelli's writings assure the impossibility of a predetermined definition among possible multiple options (ambiguity) as well as support the possibility to simultaneously choose two, apparently antagonistic, perspectives (ambivalence).

Eminent critical evaluations on Machiavelli's thought discuss the Fortuna-Virtù pair. Even though such terms share well-known origins and traditions throughout Latin literary historiography, especially ancient and medieval receptions during civic humanism, their elusive features persist in Machiavelli´s arguments, enabling numerous academic debates. While the idea of Virtù maintain its ambivalence and ambiguity throughout these relevant and varied textual evidences, continual pursuits for clarification are made throughout the Florentine secretary's corpus, associating the term with other important and central concepts, e.g., desiderio, stato, forza. Political instabilities, forces beyond human control, unpredictability of civil actions are recurring themes in Machiavelli's conceptions of Fortune. In open dialogue with civic humanists who emphasize a crescent political and social participation, blending rational reflections, moral consideration, as well as discussions about different forms of regimes, this author exposes a historiographical conception, reinvigorating ancient traditions, in the creation of a civil order. This demands Virtù, a personal and public commitment in the exaltation of human potentialities and limits. Reinserting the relevance of a parity between Fortuna and Virtù in Machiavelli is a relevant step for avoiding anachronistic readings. Thus, the most significant examples of civic founders and maintainers of civic order are investigated, e.g., Romulo, Numa, Moses, Cesare Borgia, Castruccio Castracani. By studying the images of Fortune, in face of Machiavelli´s political and anthropological conceptions, the argumentative development of some main ideas of this famous political thinker sustains the centrality of the Virtù-Fortuna dyad.

Machiavelli considera a religião importante no estabelecimento de uma civilità que promova e sustente o vivere libero. A promoção da ordem e o zelo das ações civis são mais facilmente obtidas naquelas civilizações que preservam as tradições e os ritos religiosos, possibilitando resistência a ordenações tirânicas por infundirem grande ânimo em seus cidadãos. Considera ainda que o desrespeito e o descaso à religião tendem a conduzir civilizações a desordens, a ruínas. Investigam-se, portanto, nos Discorsi de Machiavelli (D.I.9-15; I.55; II.1-5; III.1; III.29; III.33), os modos pelos quais os costumes religiosos possuem grandes impactos nas conduções políticas, nas formas de governo, nas ordenações civis e na luta contra corrupção da civilità. Mostra-se como, ao atentar-se para as ordens políticas corrompidas ao redor de si e enunciar as ordens dos antigos, o florentino louva os admiráveis sucessos dos tempos pretéritos e critica veementemente o presente – cheio de misérias, de infâmias e de vitupérios, portanto, repleto de insucessos, de inseguranças e de desordens. Não se discute a veracidade factual das crenças religiosas; pondera-se sobre a promoção do ânimo, da unidade, do amor à pátria. Para tanto, é imprescindível interpretar os mitos e as tradições fundadoras das religiões de acordo com as necessidades civis.