Baron's Machiavelli and Renaissance Republicanism

Civic Humanism and the Rise of the Medici*

“…This argument can be found in the epilogue toNajemy, 1982, 301-17. See also Najemy, 1991and 2000 Hankins, 1996;Fubini, 1990; Witt, 1996 and1976;Brucker, 1979; …”

Machiavelli’s The Prince as a Satire: An Exploratory Look at Machiavelli’s Works to Determine His True Political Inclinations

“…45 Later, Baron believed that the dates of the works proved that Machiavelli's ideas shifted from an -early enthusiasm for a monarchical solution‖ for uniting Italy to a renewed faith in republicanism. 46 Baron presented two possible motives for writing The Prince: to reveal the need for an absolute prince's cruelty as a way of warning the Florentines about tyrants, or to entice Lorenzo de Medici to commit the suggested crimes so as to reap the Florentines' harsh judgment sooner. 47 Baron heartily believed that Machiavelli was a republican, and it was this belief that motivated him to provide evidence to the scholarly community.…”

“…Traditionally, scholars have taken Machiavelli at his word, that -hypocrisy and ingratitude, meanness, cruelty, and treachery [are] the traits proper to princes.‖ 1 However, Hans Baron, one of the twentieth century's leading experts on Machiavelli, first believed that Machiavelli and his contemporaries began to doubt the -‗ethical purity of political aims'‖ that distinguished Leonardo Bruni and his contemporaries. 2 The debate heated up when Baron began to assert that The Prince was written before The Discourses on Livy and that Machiavelli thought a republic based on Florence's experiences and the Roman model was the ideal government. 3 According to Garrett Mattingly,…”

“…2 The debate heated up when Baron began to assert that The Prince was written before The Discourses on Livy and that Machiavelli thought a republic based on Florence's experiences and the Roman model was the ideal government. 3 According to Garrett Mattingly,…”

Maquiavel e o conceito de liberdade em três vertentes do novo republicanismo

“…É aquele que procura a fonte do poder político "na criação de uma tessitura social e constitucional que permitisse o desenvolvimento de energias cívicas, e de um espírito de devoção e sacrifício político, em todas as classes do povo" (1961, p. 249). Conforme observou com acuidade John Najemy (1996), o esforço de Baron para trazer Maquiavel para o leito do humanismo cívico apoiou-se na pressuposição da "pureza ética" de um pensador confiante no espírito de "devoção e sacrifício" de seus concidadãos. Assim, Baron acabou negligenciando aquelas dimensões do pensamento de Maquiavel que revelam seu afastamento da tradição do humanismo cívico.…”