Niccolo Machiavelli opens The Prince in full compliance with the behavioral laws that he sets out in the following chapters; in keeping with his brazen separation of ethics and politics, he meekly addresses Lorenzo de' Medici with words such as "I hope he will not be judged presumptuous for someone of humble status and modest to dare to discuss the behavior of leaders" (6) and "I therefore beg Your Majesty to accept my little gift in the spirit in which it is sent to you" (6). In order to avoid "the implacable malevolence of undeserved misfortune" (6), Machiavelli meets the standards of etiquette expected of his role as a commoner, thereby subliminally introducing his utilitarian philosophy on virtue by feigning humility in order to gain approval. In great contradiction to Aristotle in the area of ​​morality, Machiavelli will have no share of virtue unless it proves useful to the ruler of a principality. This is the reality of modern American life; just as Machiavelli decides not to ignore "the gap between the way people actually behave and the way they should behave" (48; Ch. 15), so do the daily ethical motivations of a democratic people are hampered by worldly visions of capitalist success and personal achievement. Say no to plagiarism. Get a tailor-made essay on “Why Violent Video Games Should Not Be Banned”? Get the original essay Despite Machiavelli's political orientation in The Prince, his underlying goal of a prosperous principality—thereby creating power for the ruler and the greatest good for the greatest number—finds a certain magnetic attraction between the ideas of morality, practicality and ambition in everyday life. By removing the Aristotelian notion of habitual virtue, he points to an obvious reality of our existence from the distant point of view of an observer; his circumstantial criteria for being virtuous are such that they insightfully address these basic motivations for being good not only as reasonable and reliable, but also as decisive factors for acting right or wrong. As individualistic thinking has become the familiar canon of superiority, America has found a strangely Machiavellian generation of young adults who want to get ahead but lack emotional achievement. Machiavelli advises the ruler: “If you are already a ruler, generosity is a mistake; if you try to become one, you must indeed be considered generous” (49; Ch. 16). The connection he draws between compassionate generosity and high status is not inapplicable to modern circumstances. The story instills in middle- and upper-class Americans a sense of privilege, intellectual and economic prosperity, thereby pushing the aspiring young citizen to sympathize with the downtrodden in society and to supplement this social service with the opportunity to be recognizably good at this. Such is the case for today's Christian-American young adult: he oscillates between a higher purpose and a haughty transcendence, knowing that "nothing does more to give a leader a reputation than to launch himself into great undertakings and to do remarkable things" (67; Ch. 21). The 16th-century philosopher promotes a ruler's fervent attention to already famous figures of the past: "Above all, he must strive to imitate the actions of some admirable historical character, as great men have always imitated their glorious predecessors. " (47; Ch. 14). As Machiavelli suggests a selectivity among those who acquire glory, today's metropolitan society perpetuates the fear of invisibility in the present and ofidentity gone in the afterlife. The principles of Christian living that were once firmly anchored in the American spiritual center are taking a back seat to the demands of progress; the pace of daily life accelerates with violent crudeness, and rather than slowing down, we work desperately not to be left behind. Machiavelli's direct discourse on practical needs in chaotic times, while morally destabilizing, reflects the individual's current situation through rapid modernization. No capitalist atrocity has influenced the souls of a species that cherishes virtue, but many young minds can indeed be characterized as relishing the opportunity for earthly glory, with or without a higher search for truth. With the desire to do well, but also the desire to do better than one's peers, the pursuit of success places any frustrated American adult on the brink of intellectual or financial success and personal and moral disaster. Surprisingly, Machiavelli pauses before analyzing critically. the strength of the ecclesiastical states, because he recognizes the unrivaled power with which he must contend: “They are therefore the only rulers who are safe and happy. But because they are governed by a higher power, which human intelligence cannot grasp, I will say no more about them; for since they were built and maintained by God, only a presumptuous and rash person would debate them” (36; Ch. 11). Within religious principalities, Machiavelli finds the only principled leaders capable of remaining within the bounds of their religion and at the same time enjoying political success. Likewise, American social philosophy views Christian ideals as necessary to maintaining a spiritual status quo while seeking large-scale fulfillment; The Christian commandments do not lack their immediacy in our day, but are simply lost to a youth governed by a whirlwind of fragmented virtues. The state governs above all, and “religion,” a strange and old term, is hidden behind skyscrapers and billboards aimed at the next generation of entrepreneurs. Machiavelli's respect for the usefulness of religious virtues endures in this age of material convenience, and the general respect for Most of today's confused youths cultivate moral values ​​when necessary, thus creating a falsified ethical foundation for interested social work. While recognizing that such religious states are “built and maintained by God” (36; Ch. 11), Machiavelli does not neglect the earthly possibility of making evil an effective form of good, expressing a point of view very opposed to that of his predecessors: “Prudence consists of knowing how to evaluate risks and accepting the slightest evil as a good thing” (70; Ch. 21). Whatever the natural state of man extracted from civilization, it is permanently relegated to the past, just as Machiavelli centuries ago wasted no time in determining whether the natural drive was "good" or "bad." The country's core moral values ​​and capitalist messages to the new generation of young adults create individuals perpetually in conflict with themselves. In the spirit of Machiavelli's “practical religion,” we “show [ourselves] generous and understanding...while always retaining [our] authority and dignity” (70; Ch. 21). Yearning for recognition in a world that gives him none, this driven American amateur has a humble spirit of glory, wanting both to stand in solidarity with the world and achieve status within it. Keep in mind: this is just a sample. Get a custom paper now from our expert writers.Get a..