Niccolò di Bernardo dei Machiavelli (3 May 1469 – 21 June 1527) was an Italian philosopher, writer, and politician and is considered one of the main founders of modern political science.[1] He was a diplomat, political philosopher, musician, poet and playwright, but, foremost, he was a civil servant of the Florentine Republic. In June of 1498, after the ouster and execution of Girolamo Savonarola, the Great Council elected Machiavelli as Secretary to the second Chancery of the Republic of Florence.[2]
Like Leonardo da Vinci, Machiavelli is considered a typical example of the Renaissance Man. He is most famous for a short political treatise, The Prince written 1513, but not published until 1532, five years after Machiavelli's death, the same like another work of realist political theory, the Discourses on Livy. Although he privately circulated The Prince among friends, the only work he published in his life was The Art of War, about high-military science. Since the sixteenth century, generations of politicians remain attracted and repelled by the cynical (realist) approach to power posited in The Prince, the Discourses, and the History.[3] Whatever his personal intentions, which are still debated today, his surname yielded the modern political word Machiavellianism—the use of cunning and deceitful tactics in politics or in general.
The Discourses on Livy (Discorsi sopra la prima deca di Tito Livio, Discourses on the First Decade of Titus Livy) is a work of political history and philosophy composed in the early 16th century by the famed Florentine public servant and political theorist Niccolò Machiavelli (1469-1527), best known as the author of The Prince. Where The Prince is devoted to advising the ruler of a principality, i.e., a type of monarchy, the Discourses purport to explain the structure and benefits of a republic, a form of government based on popular consent and control. It is considered almost unanimously by scholars to be if not the first, then certainly the most important, work on republicanism in the early modern period.[1] Machiavelli dedicated this work to Zanobi Buondelmonti and Cosimo Rucellai, two of the greatest exponents of the Orti Oricellari in Florence, where aristocratic young people met in order to discuss politics, art and literature.
在《论李维》中,马基雅维利极端推崇罗马的体制(或者说德行),并且希望在当时的意大利推行这样的体制。(这点在《君主论》中表现得尤为强烈。) 他一反被众多人所接受的观点(当然这点也在《君主论》中更为明显),但是事实上也是更有效的。 “认为谦卑可以战胜傲慢的人,往...
評分【按语:马基雅维利的《论李维》通过评注李维的史书《自建城以来》,以夹叙夹议的方式进行史论,考察了古罗马建城以来的伟大政治宏业及其经验教训,其间特别比照了古罗马的尊严荣耀和今日意大利的凋敝沉沦。共3卷,卷1考察了罗马共和时期官方的谋略和决策;卷2考察了罗马建立大...
評分在《论李维》中,马基雅维利极端推崇罗马的体制(或者说德行),并且希望在当时的意大利推行这样的体制。(这点在《君主论》中表现得尤为强烈。) 他一反被众多人所接受的观点(当然这点也在《君主论》中更为明显),但是事实上也是更有效的。 “认为谦卑可以战胜傲慢的人,往...
評分【按语:马基雅维利的《论李维》通过评注李维的史书《自建城以来》,以夹叙夹议的方式进行史论,考察了古罗马建城以来的伟大政治宏业及其经验教训,其间特别比照了古罗马的尊严荣耀和今日意大利的凋敝沉沦。共3卷,卷1考察了罗马共和时期官方的谋略和决策;卷2考察了罗马建立大...
評分在本书中,马基雅维利以自己由现实政治状况引发的思考注解了李维的罗马史,从而重新建构出一套罗马城邦政治体系的金字塔式结构。 这套金字塔式结构的核心,便是马基雅维利所认为的“三制合一”的政体,即君主制、贵族制和民主制混合的政体。这种关于政体的观念,...
Zeus and his gods
评分補標一下去前花心思最多的書。一個吊詭的共和國,當討論德性不再古典傳統的品質性情,共和國的德性仿佛隻剩下一張薄薄的紙。歸根到底馬基雅維利認為平民是又壞又蠢的,政治隻是一場趨嚮於敗壞的運動。在本科前三年給予我最大睏擾和啓發的不是柏拉圖亞裏士多德,也不是霍布斯盧梭,也不是馬基雅維利的《君主》,而是這本詭異的《論李維》。
评分The pen of historians reins in the chariot of history.
评分讀的是Bantam Classics上的選載
评分finally...
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