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It should be emphasized that Machiavellian virtue is not necessarily moral. In The Prince, he speaks of cruelties well-used (P 8) and explicitly identifies almost every imitable character as cruel (e.g., P 7, 8, 19, and 21). They are arranged as much as possible in accordance with the outline of this article. Many scholars focus on Machiavellis teaching as it is set forth in the Discourses (though many of the same lessons are found in The Prince). The Medici coat of arms can be seen all over the buildings of Florence. Machiavelli for instance decries the imitation of bad models in these corrupt centuries of ours (D 2.19); and some scholars believe that his recommendations regarding Cesare Borgia and Caesar in particular are attenuated and even completely subverted in the final analysis. But what might Machiavelli have learned from Lucretius? With their return to power, he lost his political positionand nearly his life. Either position is compatible with a republican reading of Machiavelli. It is worth noting that Machiavelli writes on ingratitude, fortune, ambition, and opportunity in I Capitoli; notably, he omits a treatment of virtue. Those interested in the Italian scholarship should begin with the seminal work of Sasso (1993, 1987, and 1967). The implication seems to be that other (more utopian?) He further distinguishes between things done by private and public counsel. However, judging from Machiavelli's account, we may . What Machiavelli means by nature is unclear. So, at a young age, Machiavelli was exposed to many classical authors who influenced him profoundly; as he says in the Discourses, the things that shape a boy of tender years will ever afterward regulate his conduct (D 3.46). Thirdly, it is unclear whether a faction (fazione; e.g., D 1.54) and a sect (setta; e.g., D 2.5)each of which plays an important role in Machiavellis politicsultimately reduce to one of the fundamental humors or whether they are instead oriented around something other than desire. Nonetheless, humanity is also one of the five qualities that Machiavelli explicitly highlights as a useful thing to appear to have (P 18; see also FH 2.36). The Prince was not even read by the person to whom it was dedicated, Lorenzo de Medici. Human beings deceive themselves in pleasure (P 23). Rahe (2017) and Parel (1992) discuss Machiavellis understanding of humors. Additionally, Cosimo left a strong foundation for his descendants (FH 7.6).