Search

Journal of Medieval and Renaissance Studies 21:83-102. Berlin, Isaiah. 1980. 'The Originality of Machiavelli.' In Against the Current: Essays in the History of Ideas, ed. Henry Hardy. New York: Viking. [...]

Explicitly and implicitly in The Spirit of the Laws, Montesquieu binds together the Japanese who persecute Christians and the Inquisitors of Catholicism who persecute heretics. In seeking purity, both sets of vehement reformers impose atrocious punishments. In so binding the abuses of the East and West together, the work is an expression neither of Orientalism nor of Eurocentrism as conventionally understood. Although Montesquieu thus offers a critical approach to Europe's vulnerability to reformers who go to extremes, whether pious zealots who seek to perpetuate Christianity or zealous Enlightenment philosophes who would seek to eradicate it, many commentators have focused on the work's apparent neutrality with regard to the various cultural phenomena it examines. The key to understanding Montesquieu's reserved tone lies in his commitment to moderation. Given the West's continuing vulnerability to extremism of various types, Montesquieu's moderate teaching on the need for moderation in corrections remains pressingly relevant. [ABSTRACT FROM PUBLISHER]

Alexander the Great and his legacy suffuse The Prince, a fact that has received little attention. Machiavelli uses Alexander to illustrate the form of rule in which one is lord and all others are slaves. In recounting the Roman Republic's conquest of Greece, Machiavelli treats Alexander's vanquished successors. Alexander's legacy enters Rome itself, igniting in Romans the desire to subject the world to sole preeminence. According to Machiavelli, Caesar imitated Alexander, and Caesar overturned the republic, initiating the rule of one in Rome. Caesar had his own Roman successors, the emperors who ruled under his name. Rome succeeded in imposing the rule of one on Europe. That form of rule exists in Machiavelli's times with the states of the Turk and the Sultan as well as with the papacy in a limited respect. Something of the old Rome and its Alexandrian aspirations persists in Christian Rome. [ABSTRACT FROM PUBLISHER]