Whenever possible, a prince should delegate the administration of unpopular laws to others and keep in his own power the distribution of favors.
Sometimes it will not be possible to avoid being hated by some members of the populace. If it is not possible for the prince to avoid being hated, he must make it his first priority to escape the hatred of the most powerful parties. In many instances, this will mean ensuring good standing within the ranks of the military. But a prince should not worry too much about satisfying the demands of the troops, especially if it comes at the expense of the people. A number of later Roman emperors were overthrown due to excessive cruelty performed for the sake of their army. The exception was Septimius Severus, who, emulating both lion and fox, overawed both his army and his people. Most present-day princes need not fear their armies and should be attentive to the people.
The argument in Chapter XVIII that princes should be prepared to break promises for practical advantage develops Machiavelli’s position on virtue and vice. Machiavelli does not argue that a prince should actively avoid doing what is good but that, if necessary, a prince must be prepared to act unethically. He does not advise ruthlessness for its own sake, but rather indicates the perhaps unfortunate necessity of ruthlessness in leadership.
Although the proposal that a prince must exude a false aura of virtue may seem merely one more kind of deception that the prince must learn to master, Machiavelli’s advice here remains valid even in contemporary politics. Although some of Machiavelli’s writing might be dismissed as irrelevant to democratic political life, his perceptive analysis of the importance of image is still accurate. Machiavelli points out that image is as important as action, and that rulers must manipulate the perceptions of the populace to appear as other than who they really are. A prince should eagerly take credit for successes and place responsibility for unpopular laws on the shoulders of nobles or lesser officials. Of course, the prince’s aim is not to be loved, but merely to avoid being hated. Although Machiavelli’s prince rules in an autocratic state, he must nonetheless practice the kind of politics of image demanded within republics and democracies.
These chapters give us further insight into Machiavelli’s view of human nature. Men are naturally deceitful and untrustworthy. They are likely to break promises. They are easily impressed by appearances and results. They are selfish but somewhat naïve. They respect and praise virtue, but most do not possess it themselves. These assumptions about the basic behaviors and attitudes of the general population underlie all of Machiavelli’s suggestions for the actions of princes. If the populace is intelligent, well-educated, and acutely aware of history, the prince will not be able to generate the deceptive image that Machiavelli argues is integral to successful leadership. Although these assumptions may or may not be true, Machiavelli is much more willing to make unsupported generalizations about human nature than about history. His historical examples are painstakingly accurate and demonstrate Machiavelli’s great erudition. But he does not support his descriptions of human behavior with the same wealth of evidence.
Machiavelli consistently refers to the ruler as “he” and assumes that his gender is male. One could dismiss this fact as simply a consequence of history—rulers during Machiavelli’s time were almost always men. But Machiavelli’s association of leadership with masculinity extends beyond simple historical context. He also writes that a prince should avoid behaving effeminately at all costs, and associates effeminacy with cowardice and fickleness. The implication is that manliness is a prerequisite for ruling. Machiavelli notes that Alexander was thought to be ruled by his mother, and therefore deemed effeminate, a perception that led to his downfall. Machiavelli’s definition of manliness encompasses the “harder” virtues, such as courage and decisiveness, in contrast with “softer” virtues like compassion and generosity. In this sense, although cruelty is not a virtue, the ability to act cruelly whenever necessary can be considered manly, and, therefore, virtuous.