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Saturday, May 23, 2020

The Prince (Niccolò Machiavelli)

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The Prince
Machiavelli Principe Cover Page.jpg
Title page of a 1550 edition
AuthorNiccolò Machiavelli
Original titleDe Principatibus / Il Principe
CountryItaly
LanguageItalian
SubjectPolitical science
GenreNon-fiction
PublisherAntonio Blado d'Asola.
Publication date
1532
Followed byDiscourses on Livy 

The Prince (Italian: Il Principe [il ˈprintʃipe], Latin: De Principatibus) is a 16th-century political treatise by the Italian diplomat and political theorist Niccolò Machiavelli. From his correspondence, a version appears to have been distributed in 1513, using a Latin title, De Principatibus (Of Principalities). However, the printed version was not published until 1532, five years after Machiavelli's death. This was carried out with the permission of the Medici pope Clement VII, but "long before then, in fact since the first appearance of The Prince in manuscript, controversy had swirled about his writings".

Although The Prince was written as if it were a traditional work in the mirrors for princes style, it is generally agreed that it was especially innovative. This is partly because it was written in the vernacular Italian rather than Latin, a practice that had become increasingly popular since the publication of Dante's Divine Comedy and other works of Renaissance literature.

The Prince is sometimes claimed to be one of the first works of modern philosophy, especially modern political philosophy, in which the "effectual" truth is taken to be more important than any abstract ideal. It is also notable for being in direct conflict with the dominant Catholic and scholastic doctrines of the time, particularly those concerning politics and ethics.

Although it is relatively short, the treatise is the most remembered of Machiavelli's works and the one most responsible for bringing the word Machiavellian into usage as a pejorative. It even contributed to the modern negative connotations of the words politics and politician in Western countries. In subject matter it overlaps with the much longer Discourses on Livy, which was written a few years later. In its use of near-contemporary Italians as examples of people who perpetrated criminal deeds for politics, another lesser-known work by Machiavelli which The Prince has been compared to is the Life of Castruccio Castracani.

The descriptions within The Prince have the general theme of accepting that the aims of princes – such as glory and survival – can justify the use of immoral means to achieve those ends:
He who neglects what is done for what ought to be done, sooner effects his ruin than his preservation.

Summary

Each part of The Prince has been extensively commented on over centuries. The work has a recognizable structure, for the most part indicated by the author himself. It can be summarized as follows:

Letter to Magnificent Lorenzo de' Medici

Machiavelli prefaces his work with an introductory letter to Lorenzo de' Medici, Duke of Urbino, the recipient of his work.

The subject matter: New Princedoms (Chapters 1 and 2)

The Prince starts by describing the subject matter it will handle. In the first sentence, Machiavelli uses the word "state" (Italian stato which could also mean "status") in order to cover, in neutral terms, "all forms of organization of supreme political power, whether republican or princely." The way in which the word state came to acquire this modern type of meaning during the Renaissance has been the subject of much academic debate, with this sentence and similar ones in the works of Machiavelli being considered particularly important.

Machiavelli says that The Prince would be about princedoms, mentioning that he has written about republics elsewhere (a reference to the Discourses on Livy), but in fact he mixes discussion of republics into this work in many places, effectively treating republics as a type of princedom also, and one with many strengths. More importantly, and less traditionally, he distinguishes new princedoms from hereditary established princedoms. He deals with hereditary princedoms quickly in Chapter 2, saying that they are much easier to rule. For such a prince, "unless extraordinary vices cause him to be hated, it is reasonable to expect that his subjects will be naturally well disposed towards him". Gilbert (1938:19–23), comparing this claim to traditional presentations of advice for princes, wrote that the novelty in chapters 1 and 2 is the "deliberate purpose of dealing with a new ruler who will need to establish himself in defiance of custom". Normally, these types of works were addressed only to hereditary princes. He thinks Machiavelli may have been influenced by Tacitus as well as his own experience, but finds no clear predecessor to substantiate this claim.

This categorization of regime types is also "un-Aristotelian" and apparently simpler than the traditional one found for example in Aristotle's Politics, which divides regimes into those ruled by a single monarch, an oligarchy, or by the people, in a democracy. Machiavelli also ignores the classical distinctions between the good and corrupt forms, for example between monarchy and tyranny.

Xenophon, on the other hand, made exactly the same distinction between types of rulers in the beginning of his Education of Cyrus where he says that, concerning the knowledge of how to rule human beings, Cyrus the Great, his exemplary prince, was very different "from all other kings, both those who have inherited their thrones from their fathers and those who have gained their crowns by their own efforts".

Machiavelli divides the subject of new states into two types, "mixed" cases and purely new states.

"Mixed" princedoms (Chapters 3–5)

New princedoms are either totally new, or they are "mixed", meaning that they are new parts of an older state, already belonging to that prince.

New conquests added to older states (Chapter 3)

Machiavelli generalizes that there were several virtuous Roman ways to hold a newly acquired province, using a republic as an example of how new princes can act:
  • to install one's princedom in the new acquisition, or to install colonies of one's people there, which is better.
  • to indulge the lesser powers of the area without increasing their power.
  • to put down the powerful people.
  • not to allow a foreign power to gain reputation.
More generally, Machiavelli emphasizes that one should have regard not only for present problems but also for the future ones. One should not "enjoy the benefit of time" but rather the benefit of one's virtue and prudence, because time can bring evil as well as good.

Machiavelli notes in this chapter on the "natural and ordinary desire to acquire" and as such, those who act on this desire can be "praised or blamed" depending on the success of their acquisitions. He then goes into detail about how the King of France failed in his conquest of Italy, even saying how he could have succeeded. Machiavelli views injuring enemies an necessity, stating that "if an injury is to be done to a man, it should be so severe that the prince is not in fear of revenge".

Conquered kingdoms (Chapter 4)

A 16th-century Italian impression of the family of Darius III, emperor of Persia, before their conqueror, Alexander the Great. Machiavelli explained that in his time the Near East was again ruled by an empire, the Ottoman Empire, with similar characteristics to that of Darius – seen from the viewpoint of a potential conqueror.

In some cases the old king of the conquered kingdom depended on his lords. 16th century France, or in other words France as it was at the time of writing of The Prince, is given by Machiavelli as an example of such a kingdom. These are easy to enter but difficult to hold.

When the kingdom revolves around the king, with everyone else his servant, then it is difficult to enter but easy to hold. The solution is to eliminate the old bloodline of the prince. Machiavelli used the Persian empire of Darius III, conquered by Alexander the Great, to illustrate this point and then noted that the Medici, if they think about it, will find this historical example similar to the "kingdom of the Turk" (Ottoman Empire) in their time – making this a potentially easier conquest to hold than France would be.

Conquered Free States, with their own laws and orders (Chapter 5)

Gilbert (1938:34) notes that this chapter is quite atypical of any previous books for princes. Gilbert supposed the need to discuss conquering free republics is linked to Machiavelli's project to unite Italy, which contained some free republics. As he also notes, the chapter in any case makes it clear that holding such a state is highly difficult for a prince. Machiavelli gives three options:
  • Ruin them, as Rome destroyed Carthage, and also as Machiavelli says the Romans eventually had to do in Greece.
  • Go to live there and rule it personally.
  • Keep the state intact but install an oligarchy.
Machiavelli advises the ruler to go the first route, stating that if a prince doesn't destroy a city, he can expect "to be destroyed by it".

Totally New States (Chapters 6–9)

Conquests by virtue (Chapter 6)

Machiavelli described Moses as a conquering prince, who founded new modes and orders by force of arms, which he used willingly to kill many of his own people. The Bible describes the reasons behind his success differently.
 
Princes who rise to power through their own skill and resources (their "virtue") rather than luck tend to have a hard time rising to the top, but once they reach the top they are very secure in their position. This is because they effectively crush their opponents and earn great respect from everyone else. Because they are strong and more self-sufficient, they have to make fewer compromises with their allies.

Machiavelli writes that reforming an existing order is one of the most dangerous and difficult things a prince can do. Part of the reason is that people are naturally resistant to change and reform. Those who benefited from the old order will resist change very fiercely. By contrast, those who can benefit from the new order will be less fierce in their support, because the new order is unfamiliar and they are not certain it will live up to its promises. Moreover, it is impossible for the prince to satisfy everybody's expectations. Inevitably, he will disappoint some of his followers. Therefore, a prince must have the means to force his supporters to keep supporting him even when they start having second thoughts, otherwise he will lose his power. Only armed prophets, like Moses, succeed in bringing lasting change. Machiavelli claims that Moses killed uncountable numbers of his own people in order to enforce his will.

Machiavelli was not the first thinker to notice this pattern. Allan Gilbert wrote: "In wishing new laws and yet seeing danger in them Machiavelli was not himself an innovator," because this idea was traditional and could be found in Aristotle's writings. But Machiavelli went much further than any other author in his emphasis on this aim, and Gilbert associates Machiavelli's emphasis upon such drastic aims with the level of corruption to be found in Italy.

Conquest by fortune, meaning by someone else’s virtue (Chapter 7)

According to Machiavelli, when a prince comes to power through luck or the blessings of powerful figures within the regime, he typically has an easy time gaining power but a hard time keeping it thereafter, because his power is dependent on his benefactors' goodwill. He does not command the loyalty of the armies and officials that maintain his authority, and these can be withdrawn from him at a whim. Having risen the easy way, it is not even certain such a prince has the skill and strength to stand on his own feet.

This is not necessarily true in every case. Machiavelli cites Cesare Borgia as an example of a lucky prince who escaped this pattern. Through cunning political maneuvers, he managed to secure his power base. Cesare was made commander of the papal armies by his father, Pope Alexander VI, but was also heavily dependent on mercenary armies loyal to the Orsini brothers and the support of the French king. Borgia won over the allegiance of the Orsini brothers' followers with better pay and prestigious government posts. To pacify the Romagna, he sent in his henchman, Remirro de Orco, to commit acts of violence. When Remirro started to become hated for his actions, Borgia responded by ordering him to be "cut in two" to show the people that the cruelty was not from him, although it was. When some of his mercenary captains started to plot against him, he had them captured and executed. When it looked as though the king of France would abandon him, Borgia sought new alliances.

Finally, Machiavelli makes a point that bringing new benefits to a conquered people will not be enough to cancel the memory of old injuries, an idea Allan Gilbert said can be found in Tacitus and Seneca the Younger.

Of Those Who Have Obtained a Principality Through Crimes (Chapter 8)

Conquests by "criminal virtue" are ones in which the new prince secures his power through cruel, immoral deeds, such as the elimination of political rivals.

Machiavelli's offers two rulers to imitate, Agathocles of Syracuse, and Oliverotto Euffreducci. After Agathocles became Praetor of Syracuse, he called a meeting of the city's elite. At his signal, his soldiers killed all the senators and the wealthiest citizens, completely destroying the old oligarchy. He declared himself ruler with no opposition. So secure was his power that he could afford to absent himself to go off on military campaigns in Africa.

Machiavelli then states that the behavior of Agathocles is not simply virtue, as he says, "Yet one cannot call it virtue to kill one's citizens, betray one's friends, to be without faith, without mercy, without religion; these modes can enable one to acquire empire, but not glory. [...] Nonetheless, his savage cruelty and inhumanity, together with his infinite crimes, do not permit him to be celebrated among the most excellent men. Thus, one cannot attribute to fortune or virtue what he achieved without either."

Machiavelli then goes to his next example, Oliverotto de Fermo, an Italian condottiero who recently came to power by killing all his enemies, including his uncle Giovanni Fogliani, at a banquet. After he laid siege to the governing council and terrified the citizenry, he had then set up a government with himself as absolute ruler. However, in an ironic twist, Oliverotto was killed the same way his opponents were, as Cesare Borgia had him strangled after he invited Oliverotto and Vitellozzo Vitelli to a friendly setting.

Machiavelli advises that a prince should carefully calculate all the wicked deeds he needs to do to secure his power, and then execute them all in one stroke. In this way, his subjects will slowly forget his cruel deeds and the prince can better align himself with his subjects. Princes who fail to do this, who hesitate in their ruthlessness, will have to "keep a knife by his side" and protect himself at all costs, as he can never trust himself amongst his subjects.

Gilbert  remarks that this chapter is even less traditional than those it follows, not only in its treatment of criminal behavior, but also in the advice to take power from people at a stroke, noting that precisely the opposite had been advised by Aristotle in his Politics (5.11.1315a13). On the other hand, Gilbert shows that another piece of advice in this chapter, to give benefits when it will not appear forced, was traditional.

Becoming a prince by the selection of one's fellow citizens (Chapter 9)

A "civil principality" is one in which a citizen comes to power "not through crime or other intolerable violence", but by the support of his fellow citizens. This, he says, does not require extreme virtue or fortune, only "fortunate astuteness".

Machiavelli makes an important distinction between two groups that are present in every city, and have very different appetites driving them: the "great" and the "people". The "great" wish to oppress and rule the "people", while the "people" wish not to be ruled or oppressed. A principality is not the only outcome possible from these appetites, because it can also lead to either "liberty" or "license".

A principality is put into place either by the "great" or the "people" when they have the opportunity to take power, but find resistance from the other side. They assign a leader who can be popular to the people while the great benefit, or a strong authority defending the people against the great.

Machiavelli goes on to say that a prince who obtains power through the support of the nobles has a harder time staying in power than someone who is chosen by the common people; since the former finds himself surrounded by people who consider themselves his equals. He has to resort to malevolent measures to satisfy the nobles.
One cannot by fair dealing, and without injury to others, satisfy the nobles, but you can satisfy the people, for their object is more righteous than that of the nobles, the latter wishing to oppress, while the former only desire not to be oppressed.
Also a prince cannot afford to keep the common people hostile as they are larger in number while the nobles smaller.
Therefore, the great should be made and unmade every day. There are two types of great people that might be encountered:
  1. Those who are bound to the prince. Concerning these it is important to distinguish between two types of obligated great people, those who are rapacious and those who are not. It is the latter who can and should be honoured.
  2. Those who are not bound to the new prince. Once again these need to be divided into two types: those with a weak spirit (a prince can make use of them if they are of good counsel) and those who shun being bound because of their own ambition (these should be watched and feared as enemies).
How to win over people depends on circumstances. Machiavelli advises:
  • Do not get frightened in adversity.
  • One should avoid ruling via magistrates, if one wishes to be able to "ascend" to absolute rule quickly and safely.
  • One should make sure that the people need the prince, especially if a time of need should come.

How to judge the strength of principalities (Chapter 10)

The way to judge the strength of a princedom is to see whether it can defend itself, or whether it needs to depend on allies. This does not just mean that the cities should be prepared and the people trained; a prince who is hated is also exposed.

Ecclesiastical principates (Chapter 11)

Leo X: a pope, but also a member of the Medici family. Machiavelli suggested they should treat the church as a princedom, as the Borgia family had, in order to conquer Italy, and found new modes and orders.
 
This type of "princedom" refers for example explicitly to the Catholic church, which is of course not traditionally thought of as a princedom. According to Machiavelli, these are relatively easy to maintain, once founded. They do not need to defend themselves militarily, nor to govern their subjects.

Machiavelli discusses the recent history of the Church as if it were a princedom that was in competition to conquer Italy against other princes. He points to factionalism as a historical weak point in the Church, and points to the recent example of the Borgia family as a better strategy which almost worked. He then explicitly proposes that the Medici are now in a position to try the same thing.

Defense and military (Chapter 12–14)

Having discussed the various types of principalities, Machiavelli turns to the ways a state can attack other territories or defend itself. The two most essential foundations for any state, whether old or new, are sound laws and strong military forces. A self-sufficient prince is one who can meet any enemy on the battlefield. He should be "armed" with his own arms. However, a prince that relies solely on fortifications or on the help of others and stands on the defensive is not self-sufficient. If he cannot raise a formidable army, but must rely on defense, he must fortify his city. A well-fortified city is unlikely to be attacked, and if it is, most armies cannot endure an extended siege. However, during a siege a virtuous prince will keep the morale of his subjects high while removing all dissenters. Thus, as long as the city is properly defended and has enough supplies, a wise prince can withstand any siege. 

Machiavelli stands strongly against the use of mercenaries, and in this he was innovative, and he also had personal experience in Florence. He believes they are useless to a ruler because they are undisciplined, cowardly, and without any loyalty, being motivated only by money. Machiavelli attributes the Italian city states’ weakness to their reliance on mercenary armies.

Machiavelli also warns against using auxiliary forces, troops borrowed from an ally, because if they win, the employer is under their favor and if they lose, he is ruined. Auxiliary forces are more dangerous than mercenary forces because they are united and controlled by capable leaders who may turn against the employer.

The main concern for a prince should be war, or the preparation thereof, not books. Through war a hereditary prince maintains his power or a private citizen rises to power. Machiavelli advises that a prince must frequently hunt in order to keep his body fit and learn the landscape surrounding his kingdom. Through this, he can best learn how to protect his territory and advance upon others. For intellectual strength, he is advised to study great military men so he may imitate their successes and avoid their mistakes. A prince who is diligent in times of peace will be ready in times of adversity. Machiavelli writes, “thus, when fortune turns against him he will be prepared to resist it.”

The Qualities of a Prince (Chapters 14–19)

Each of the following chapters presents a discussion about a particular virtue or vice that a prince might have, and is therefore structured in a way which appears like traditional advice for a prince. However, the advice is far from traditional.

A Prince's Duty Concerning Military Matters (Chapter 14)

Machiavelli believes that a prince's main focus should be on perfecting the art of war. He believes that by taking this profession an aspiring prince will be able to acquire a state, and will be able to maintain what he has gained. He claims that "being disarmed makes you despised." He believes that the only way to ensure loyalty from one's soldiers is to understand military matters. The two activities Machiavelli recommends practicing to prepare for war are physical and mental. Physically, he believes rulers should learn the landscape of their territories. Mentally, he encouraged the study of past military events. He also warns against idleness.

Reputation of a prince (Chapter 15)

Because, says Machiavelli, he wants to write something useful to those who understand, he thought it more fitting "to go directly to the effectual truth ("verità effettuale") of the thing than to the imagination of it". This section is one where Machiavelli's pragmatic ideal can be seen most clearly. Machiavelli reasons that since princes come across men who are evil, he should learn how to be equally evil himself, and use this ability or not according to necessity. Concerning the behavior of a prince toward his subjects, Machiavelli announces that he will depart from what other writers say, and writes:
Men have imagined republics and principalities that never really existed at all. Yet the way men live is so far removed from the way they ought to live that anyone who abandons what is for what should be pursues his downfall rather than his preservation; for a man who strives after goodness in all his acts is sure to come to ruin, since there are so many men who are not good.
Since there are many possible qualities that a prince can be said to possess, he must not be overly concerned about having all the good ones. Also, a prince may be perceived to be merciful, faithful, humane, frank, and religious, but most important is only to seem to have these qualities. A prince cannot truly have these qualities because at times it is necessary to act against them. In fact, he must sometimes deliberately choose evil. Although a bad reputation should be avoided, it is sometimes necessary to have one.

Generosity vs. parsimony (Chapter 16)

If a prince is overly generous to his subjects, Machiavelli asserts he will not be appreciated, and will only cause greed for more. Additionally, being overly generous is not economical, because eventually all resources will be exhausted. This results in higher taxes, and will bring grief upon the prince. Then, if he decides to discontinue or limit his generosity, he will be labeled as a miser. Thus, Machiavelli summarizes that guarding against the people's hatred is more important than building up a reputation for generosity. A wise prince should be willing to be more reputed a miser than be hated for trying to be too generous.

On the other hand: "of what is not yours or your subjects' one can be a bigger giver, as were Cyrus, Caesar, and Alexander, because spending what is someone else's does not take reputation from you but adds it to you; only spending your own hurts you".

Cruelty vs. Mercy (Chapter 17)

Hannibal meeting Scipio Africanus. Machiavelli describes Hannibal as having the "virtue" of "inhuman cruelty". But he lost to someone, Scipio Africanus, who showed the weakness of "excessive mercy" and who could therefore only have held power in a republic.
 
Machiavelli begins this chapter by addressing how mercy can be misused which will harm the prince and his dominion. He ends by stating that a prince should not shrink from being cruel if it means that it will keep his subjects in line. After all, it will help him maintain his rule. He gives the example of Cesare Borgia, whose cruelty protected him from rebellions. He contrasts this example with the leaders of Florence, whom, through too much mercy, allowed disorders to plague their city.

In addressing the question of whether it is better to be loved or feared, Machiavelli writes, "The answer is that one would like to be both the one and the other; but because it is difficult to combine them, it is far safer to be feared than loved if you cannot be both." As Machiavelli asserts, commitments made in peace are not always kept in adversity; however, commitments made in fear are kept out of fear. Yet, a prince must ensure that he is not feared to the point of hatred, which is very possible.

This chapter is possibly the most well-known of the work, and it is important because of the reasoning behind Machiavelli's famous idea that it is better to be feared than loved. His justification is purely pragmatic; as he notes, "Men worry less about doing an injury to one who makes himself loved than to one who makes himself feared." Fear is used as a means to ensure obedience from his subjects, and security for the prince. Above all, Machiavelli argues, a prince should not interfere with the property of their subjects or their women, and if they should try to kill someone, they should do it with a convenient justification.

Regarding the troops of the prince, fear is absolutely necessary to keep a large garrison united and a prince should not mind the thought of cruelty in that regard. For a prince who leads his own army, it is imperative for him to observe cruelty because that is the only way he can command his soldiers' absolute respect. Machiavelli compares two great military leaders: Hannibal and Scipio Africanus. Although Hannibal's army consisted of men of various races, they were never rebellious because they feared their leader. Machiavelli says this required "inhuman cruelty" which he refers to as a virtue. Scipio's men, on the other hand, were known for their mutiny and dissension, due to Scipio's "excessive mercy" – which was, however, a source of glory because he lived in a republic.

In what way princes should keep their word (Chapter 18)

Machiavelli notes that a prince is praised for keeping his word. However, he also notes that in reality, the most cunning princes succeed politically. A prince, therefore, should only keep his word when it suits his purposes, but do his utmost to maintain the illusion that he does keep his word and that he is reliable in that regard. Machiavelli advises the ruler to become a "great liar and deceiver", and that men are so easy to deceive, that the ruler won't have an issue with lying to others. He justifies this by saying that men are wicked, and never keep their words, therefore the ruler doesn't have to keep his.

As Machiavelli notes, "He should appear to be compassionate, faithful to his word, guileless, and devout. And indeed he should be so. But his disposition should be such that, if he needs to be the opposite, he knows how." As noted in chapter 15, the prince must appear to be virtuous in order to hide his actions, and he should be able to be otherwise when the time calls for it; that includes being able to lie, though however much he lies he should always keep the appearance of being truthful.

In this chapter, Machiavelli uses "beasts" as a metaphor for unscrupulous behavior. He states that while lawful conduct is part of the nature of men, a prince should learn how to use the nature of both men and beasts wisely to ensure the stability of his regime. In this chapter however, his focus is solely on the "beastly" natures. In particular, he compares the use of force to the "lion", and the use of deception to the "fox", and advises the prince to study them both. In employing this metaphor, Machiavelli apparently references De Officiis by the Roman orator and statesman Cicero, and subverts its conclusion, arguing instead that dishonorable behavior is sometimes politically necessary.

Avoiding contempt and hatred (Chapter 19)

Machiavelli divides the fears which monarchs should have into internal (domestic) and external (foreign) fears. Internal fears exist inside his kingdom and focus on his subjects, Machiavelli warns to be suspicious of everyone when hostile attitudes emerge. Machiavelli observes that the majority of men are content as long as they are not deprived of their property and women, and only a minority of men are ambitious enough to be a concern. A prince should command respect through his conduct, because a prince who does not raise the contempt of the nobles and keeps the people satisfied, Machiavelli assures, should have no fear of conspirators working with external powers. Conspiracy is very difficult and risky in such a situation.

Machiavelli apparently seems to go back on his rule that a prince can evade hate, as he says that he will eventually be hated by someone, so he should seek to avoid being hated by the commonfolk.

Roman emperors, on the other hand, had not only the majority and ambitious minority, but also a cruel and greedy military, who created extra problems because they demanded. While a prince should avoid being hated, he will eventually be hated by someone, so he must at least avoid the hatred of the most powerful, and for the Roman emperors this included the military who demanded iniquity against the people out of their own greed. He uses Septimius Severus as a model for new rulers to emulate, as he "embodied both the fox and the lion". Severus outwitted and killed his military rivals, and although he oppressed the people, Machiavelli says that he kept the common people "satisfied and stupified". 

Machiavelli notes that in his time only the Turkish empire had the problem of the Romans, because in other lands the people had become more powerful than the military.

The Prudence of the Prince (Chapters 20–25)

Whether ruling conquests with fortresses works (Chapter 20)

Machiavelli mentions that placing fortresses in conquered territories, although it sometimes works, often fails. Using fortresses can be a good plan, but Machiavelli says he shall "blame anyone who, trusting in fortresses, thinks little of being hated by the people". He cited Caterina Sforza, who used a fortress to defend herself but was eventually betrayed by her people.

Gaining honours (Chapter 21)

A prince truly earns honour by completing great feats. King Ferdinand of Spain is cited by Machiavelli as an example of a monarch who gained esteem by showing his ability through great feats and who, in the name of religion, conquered many territories and kept his subjects occupied so that they had no chance to rebel. Regarding two warring states, Machiavelli asserts it is always wiser to choose a side, rather than to be neutral. Machiavelli then provides the following reasons why:
  • If your allies win, you benefit whether or not you have more power than they have.
  • If you are more powerful, then your allies are under your command; if your allies are stronger, they will always feel a certain obligation to you for your help.
  • If your side loses, you still have an ally in the loser.
Machiavelli also notes that it is wise for a prince not to ally with a stronger force unless compelled to do so. In conclusion, the most important virtue is having the wisdom to discern what ventures will come with the most reward and then pursuing them courageously.

Nobles and staff (Chapter 22)

The selection of good servants is reflected directly upon the prince's intelligence, so if they are loyal, the prince is considered wise; however, when they are otherwise, the prince is open to adverse criticism. Machiavelli asserts that there are three types of intelligence:
  • The kind that understands things for itself – which is excellent to have.
  • The kind that understands what others can understand – which is good to have.
  • The kind that does not understand for itself, nor through others – which is useless to have.
If the prince does not have the first type of intelligence, he should at the very least have the second type. For, as Machiavelli states, “A prince needs to have the discernment to recognize the good or bad in what another says or does even though he has no acumen himself".

Avoiding flatterers (Chapter 23)

This chapter displays a low opinion of flatterers; Machiavelli notes that "Men are so happily absorbed in their own affairs and indulge in such self-deception that it is difficult for them not to fall victim to this plague; and some efforts to protect oneself from flatterers involve the risk of becoming despised." Flatterers were seen as a great danger to a prince, because their flattery could cause him to avoid wise counsel in favor of rash action, but avoiding all advice, flattery or otherwise, was equally bad; a middle road had to be taken. A prudent prince should have a select group of wise counselors to advise him truthfully on matters all the time. All their opinions should be taken into account. Ultimately, the decision should be made by the prince and carried out absolutely. If a prince is given to changing his mind, his reputation will suffer. A prince must have the wisdom to recognize good advice from bad. Machiavelli gives a negative example in Emperor Maximilian I; Maximilian, who was secretive, never consulted others, but once he ordered his plans and met dissent, he immediately changed them.

Prudence and chance

Why the princes of Italy lost their states (Chapter 24)

After first mentioning that a new prince can quickly become as respected as a hereditary one, Machiavelli says princes in Italy who had longstanding power and lost it cannot blame bad luck, but should blame their own indolence. One "should never fall in the belief that you can find someone to pick you up". They all showed a defect of arms (already discussed) and either had a hostile populace or did not know to secure themselves against the great.

How Much Fortune Can Do In Human Affairs, and in What Mode It May Be Opposed (Chapter 25)

As pointed out by Gilbert it was traditional in the genre of Mirrors of Princes to mention fortune, but "Fortune pervades The Prince as she does no other similar work". Machiavelli argues that fortune is only the judge of half of our actions and that we have control over the other half with "sweat", prudence and virtue. Even more unusual, rather than simply suggesting caution as a prudent way to try to avoid the worst of bad luck, Machiavelli holds that the greatest princes in history tend to be ones who take more risks, and rise to power through their own labour, virtue, prudence, and particularly by their ability to adapt to changing circumstances.

Machiavelli even encourages risk taking as a reaction to risk. In a well-known metaphor, Machiavelli writes that "it is better to be impetuous than cautious, because fortune is a woman; and it is necessary, if one wants to hold her down, to beat her and strike her down." Gilbert (p. 217) points out that Machiavelli's friend the historian and diplomat Francesco Guicciardini expressed similar ideas about fortune.
Machiavelli compares fortune to a torrential river that cannot be easily controlled during flooding season. In periods of calm, however, people can erect dams and levees in order to minimize its impact. Fortune, Machiavelli argues, seems to strike at the places where no resistance is offered, as had recently been the case in Italy. As de Alvarez (1999:125–30) points out that what Machiavelli actually says is that Italians in his time leave things not just to fortune, but to "fortune and God". Machiavelli is indicating in this passage, as in some others in his works, that Christianity itself was making Italians helpless and lazy concerning their own politics, as if they would leave dangerous rivers uncontrolled.

Exhortation to Seize Italy and to Free Her from the Barbarians (Chapter 26)

Pope Leo X was pope at the time the book was written and a member of the de Medici family. This chapter directly appeals to the Medici to use what has been summarized in order to conquer Italy using Italian armies, following the advice in the book. Gilbert (1938:222–30) showed that including such exhortation was not unusual in the genre of books full of advice for princes. But it is unusual that the Medici family's position of Papal power is openly named as something that should be used as a personal power base, as a tool of secular politics. Indeed, one example is the Borgia family's "recent" and controversial attempts to use church power in secular politics, often brutally executed. This continues a controversial theme throughout the book.

Analysis

Cesare Borgia, Duke of Valentinois. According to Machiavelli, a risk taker and example of a prince who acquired by "fortune". Failed in the end because of one mistake: he was naïve to trust a new Pope.

As shown by his letter of dedication, Machiavelli's work eventually came to be dedicated to Lorenzo di Piero de' Medici, grandson of "Lorenzo the Magnificent", and a member of the ruling Florentine Medici family, whose uncle Giovanni became Pope Leo X in 1513. It is known from his personal correspondence that it was written during 1513, the year after the Medici took control of Florence, and a few months after Machiavelli's arrest, torture, and banishment by the in-coming Medici regime. It was discussed for a long time with Francesco Vettori – a friend of Machiavelli – whom he wanted to pass it and commend it to the Medici. The book had originally been intended for Giuliano di Lorenzo de' Medici, young Lorenzo's uncle, who however died in 1516. It is not certain that the work was ever read by any of the Medici before it was printed. Machiavelli describes the contents as being an un-embellished summary of his knowledge about the nature of princes and "the actions of great men", based not only on reading but also, unusually, on real experience.

The types of political behavior which are discussed with apparent approval by Machiavelli in The Prince were regarded as shocking by contemporaries, and its immorality is still a subject of serious discussion. Although the work advises princes how to tyrannize, Machiavelli is generally thought to have preferred some form of republican government. Some commentators justify his acceptance of immoral and criminal actions by leaders by arguing that he lived during a time of continuous political conflict and instability in Italy, and that his influence has increased the "pleasures, equality and freedom" of many people, loosening the grip of medieval Catholicism's "classical teleology", which "disregarded not only the needs of individuals and the wants of the common man, but stifled innovation, enterprise, and enquiry into cause and effect relationships that now allow us to control nature".
On the other hand, Strauss (1958:11) notes that "even if we were forced to grant that Machiavelli was essentially a patriot or a scientist, we would not be forced to deny that he was a teacher of evil". Furthermore, Machiavelli "was too thoughtful not to know what he was doing and too generous not to admit it to his reasonable friends".

Machiavelli emphasized the need for looking at the "effectual truth" (verita effetuale), as opposed to relying on "imagined republics and principalities". He states the difference between honorable behavior and criminal behavior by using the metaphor of animals, saying that "there are two ways of contending, one in accordance with the laws, the other by force; the first of which is proper to men, the second to beast". In The Prince he does not explain what he thinks the best ethical or political goals are, except the control of one's own fortune, as opposed to waiting to see what chance brings. Machiavelli took it for granted that would-be leaders naturally aim at glory or honour. He associated these goals with a need for "virtue" and "prudence" in a leader, and saw such virtues as essential to good politics. That great men should develop and use their virtue and prudence was a traditional theme of advice to Christian princes. And that more virtue meant less reliance on chance was a classically influenced "humanist commonplace" in Machiavelli's time, as Fischer (2000:75) says, even if it was somewhat controversial. However, Machiavelli went far beyond other authors in his time, who in his opinion left things to fortune, and therefore to bad rulers, because of their Christian beliefs. He used the words "virtue" and "prudence" to refer to glory-seeking and spirited excellence of character, in strong contrast to the traditional Christian uses of those terms, but more keeping with the original pre-Christian Greek and Roman concepts from which they derived. He encouraged ambition and risk taking. So in another break with tradition, he treated not only stability, but also radical innovation, as possible aims of a prince in a political community. Managing major reforms can show off a Prince's virtue and give him glory. He clearly felt Italy needed major reform in his time, and this opinion of his time is widely shared.

Machiavelli's descriptions encourage leaders to attempt to control their fortune gloriously, to the extreme extent that some situations may call for a fresh "founding" (or re-founding) of the "modes and orders" that define a community, despite the danger and necessary evil and lawlessness of such a project. Founding a wholly new state, or even a new religion, using injustice and immorality has even been called the chief theme of The Prince. Machiavelli justifies this position by explaining how if "a prince did not win love he may escape hate" by personifying injustice and immorality; therefore, he will never loosen his grip since "fear is held by the apprehension of punishment" and never diminishes as time goes by. For a political theorist to do this in public was one of Machiavelli's clearest breaks not just with medieval scholasticism, but with the classical tradition of political philosophy, especially the favorite philosopher of Catholicism at the time, Aristotle. This is one of Machiavelli's most lasting influences upon modernity

Nevertheless, Machiavelli was heavily influenced by classical pre-Christian political philosophy. According to Strauss (1958:291) Machiavelli refers to Xenophon more than Plato, Aristotle, and Cicero put together. Xenophon wrote one of the classic mirrors of princes, the Education of Cyrus. Gilbert (1938:236) wrote: "The Cyrus of Xenophon was a hero to many a literary man of the sixteenth century, but for Machiavelli he lived". Xenophon also, as Strauss pointed out, wrote a dialogue, Hiero which showed a wise man dealing sympathetically with a tyrant, coming close to what Machiavelli would do in uprooting the ideal of "the imagined prince". Xenophon however, like Plato and Aristotle, was a follower of Socrates, and his works show approval of a "teleological argument", while Machiavelli rejected such arguments. On this matter, Strauss (1958:222–23) gives evidence that Machiavelli may have seen himself as having learned something from Democritus, Epicurus and classical materialism, which was however not associated with political realism, or even any interest in politics.

On the topic of rhetoric Machiavelli, in his introduction, stated that "I have not embellished or crammed this book with rounded periods or big, impressive words, or with any blandishment or superfluous decoration of the kind which many are in the habit of using to describe or adorn what they have produced". This has been interpreted as showing a distancing from traditional rhetoric styles, but there are echoes of classical rhetoric in several areas. In Chapter 18, for example, he uses a metaphor of a lion and a fox, examples of force and cunning; according to Zerba (2004:217), "the Roman author from whom Machiavelli in all likelihood drew the simile of the lion and the fox" was Cicero. The Rhetorica ad Herennium, a work which was believed during Machiavelli's time to have been written by Cicero, was used widely to teach rhetoric, and it is likely that Machiavelli was familiar with it. Unlike Cicero's more widely accepted works however, according to Cox (1997:1122), "Ad Herennium ... offers a model of an ethical system that not only condones the practice of force and deception but appears to regard them as habitual and indeed germane to political activity". This makes it an ideal text for Machiavelli to have used.

Influence

To quote Bireley (1990:14):
...there were in circulation approximately fifteen editions of the Prince and nineteen of the Discourses and French translations of each before they were placed on the Index of Paul IV in 1559, a measure which nearly stopped publication in Catholic areas except in France. Three principal writers took the field against Machiavelli between the publication of his works and their condemnation in 1559 and again by the Tridentine Index in 1564. These were the English cardinal Reginald Pole and the Portuguese bishop Jerónimo Osório, both of whom lived for many years in Italy, and the Italian humanist and later bishop, Ambrogio Caterino Politi.
Emperor Charles V, or Charles I of Spain. A Catholic king in the first generation to read The Prince.
 
Henry VIII of England. A king who eventually split with the Catholic church, and supported some protestant ideas in the first generation to read The Prince.
 
Machiavelli's ideas on how to accrue honour and power as a leader had a profound impact on political leaders throughout the modern west, helped by the new technology of the printing press. Pole reported that it was spoken of highly by his enemy Thomas Cromwell in England, and had influenced Henry VIII in his turn towards Protestantism, and in his tactics, for example during the Pilgrimage of Grace. A copy was also possessed by the Catholic king and emperor Charles V. In France, after an initially mixed reaction, Machiavelli came to be associated with Catherine de Medici and the St Bartholomew's Day Massacre. As Bireley (1990:17) reports, in the 16th century, Catholic writers "associated Machiavelli with the Protestants, whereas Protestant authors saw him as Italian and Catholic". In fact, he was apparently influencing both Catholic and Protestant kings.

One of the most important early works dedicated to criticism of Machiavelli, especially The Prince, was that of the Huguenot, Innocent Gentillet, Discourse against Machiavelli, commonly also referred to as Anti Machiavel, published in Geneva in 1576. He accused Machiavelli of being an atheist and accused politicians of his time by saying that they treated his works as the "Koran of the courtiers". Another theme of Gentillet was more in the spirit of Machiavelli himself: he questioned the effectiveness of immoral strategies (just as Machiavelli had himself done, despite also explaining how they could sometimes work). This became the theme of much future political discourse in Europe during the 17th century. This includes the Catholic Counter Reformation writers summarised by Bireley: Giovanni Botero, Justus Lipsius, Carlo Scribani, Adam Contzen, Pedro de Ribadeneira, and Diego Saavedra Fajardo. These authors criticized Machiavelli, but also followed him in many ways. They accepted the need for a prince to be concerned with reputation, and even a need for cunning and deceit, but compared to Machiavelli, and like later modernist writers, they emphasized economic progress much more than the riskier ventures of war. These authors tended to cite Tacitus as their source for realist political advice, rather than Machiavelli, and this pretense came to be known as "Tacitism".

Modern materialist philosophy developed in the 16th, 17th and 18th century, starting in the generations after Machiavelli. The importance of Machiavelli's realism was noted by many important figures in this endeavor, for example Jean Bodin, Francis Bacon, Harrington, John Milton, Spinoza, Rousseau, Hume, Edward Gibbon, and Adam Smith. Although he was not always mentioned by name as an inspiration, due to his controversy, he is also thought to have been an influence for other major philosophers, such as Montaigne, Descartes, Hobbes, Locke and Montesquieu.
In literature:
Amongst later political leaders:
20th-century Italian-American mobsters were influenced by The Prince. John Gotti and Roy DeMeo would regularly quote The Prince and consider it to be the "Mafia Bible".

Interpretation of The Prince as political satire or as deceit

Satire

This interpretation was famously put forth by scholar Garrett Mattingly (1958), who stated that "In some ways, Machiavelli's little treatise was just like all the other "Mirrors of Princes", in other ways it was a diabolical burlesque of all of them, like a political Black Mass."

This position was taken up previously by some of the more prominent Enlightenment philosophes. Diderot speculated that it was a work designed not to mock, but to secretly expose corrupt princely rule. And in his The Social Contract, the French philosopher Jean-Jacques Rousseau said:
Machiavelli was a proper man and a good citizen; but, being attached to the court of the Medici, he could not help veiling his love of liberty in the midst of his country's oppression. The choice of his detestable hero, Cesare Borgia, clearly enough shows his hidden aim; and the contradiction between the teaching of the Prince and that of the Discourses on Livy and the History of Florence shows that this profound political thinker has so far been studied only by superficial or corrupt readers. The Court of Rome sternly prohibited his book. I can well believe it; for it is that Court it most clearly portrays.
Whether or not the word "satire" is the best choice, the interpretation is very rare amoungst those who study Machiavelli's works, for example Isaiah Berlin states that he can't find anything other than Machiavelli's work that "reads less" like a satirical piece.

Deceit

Mary Dietz, in her essay Trapping The Prince, writes that Machiavelli's agenda was not to be satirical, as Rousseau had argued, but instead was "offering carefully crafted advice (such as arming the people) designed to undo the ruler if taken seriously and followed." By this account, the aim was to reestablish the republic in Florence. She focuses on three categories in which Machiavelli gives paradoxical advice:
  • He discourages liberality and favors deceit to guarantee support from the people. Yet Machiavelli is keenly aware of the fact that an earlier pro-republican coup had been thwarted by the people's inaction that itself stemmed from the prince's liberality.
  • He supports arming the people despite the fact that he knows the Florentines are decidedly pro-democratic and would oppose the prince.
  • He encourages the prince to live in the city he conquers. This opposes the Medici's habitual policy of living outside the city. It also makes it easier for rebels or a civilian militia to attack and overthrow the prince.
According to Dietz the trap never succeeded because Lorenzo – "a suspicious prince" – apparently never read the work of the "former republican."

Other interpretations

The Italian Marxist philosopher Antonio Gramsci argued that Machiavelli's audience for this work was not the classes who already rule (or have "hegemony") over the common people, but the common people themselves, trying to establish a new hegemony, and making Machiavelli the first "Italian Jacobin".

Hans Baron is one of the few major commentators who argues that Machiavelli must have changed his mind dramatically in favour of free republics, after having written The Prince.

The Art of War (Machiavelli)

From Wikipedia, the free encyclopedia

Peter Whitehorne's 1573 translation of The Art of War

The Art of War (Italian: Dell'arte della guerra) is a treatise by the Italian Renaissance political philosopher and historian Niccolò Machiavelli.

The format of The Art of War is a socratic dialogue. The purpose, declared by Lord Fabrizio Colonna (perhaps Machiavelli's persona) at the outset, "To honor and reward virtù, not to have contempt for poverty, to esteem the modes and orders of military discipline, to constrain citizens to love one another, to live without factions, to esteem less the private than the public good." To these ends, Machiavelli notes in his preface, the military is like the roof of a palazzo protecting the contents.

Written between 1519 and 1520 and published the following year, it was Machiavelli's only historical or political work printed during his lifetime, though he was appointed official historian of Florence in 1520 and entrusted with minor civil duties.

Format

The Art of War is divided into a preface (proemio) and seven books (chapters), which take the form of a series of dialogues that take place in the Orti Oricellari, the gardens built in a classical style by Bernardo Rucellai in the 1490s for Florentine aristocrats and humanists to engage in discussion, between Cosimo Rucellai and "Lord Fabrizio Colonna" (many feel Colonna is a veiled disguise for Machiavelli himself, but this view has been challenged by scholars such as Mansfield), with other patrizi and captains of the recent Florentine republic: Zanobi Buondelmonti, Battista della Palla and Luigi Alamanni. The work is dedicated to Lorenzo di Filippo Strozzi, patrizio fiorentino in a preface which ostentatiously pronounces Machiavelli's authorship. After repeated uses of the first person singular to introduce the dialogue, Machiavelli retreats from the work, serving as neither narrator nor interlocutor. Fabrizio is enamored with the Roman Legions of the early to mid Roman Republic and strongly advocates adapting them to the contemporary situation of Renaissance Florence.

Fabrizio dominates the discussions with his knowledge, wisdom and insights. The other characters, for the most part, simply yield to his superior knowledge and merely bring up topics, ask him questions or for clarification. These dialogues, then, often become monologues with Fabrizio detailing how an army should be raised, trained, organized, deployed and employed.

Background

Machiavelli's Art of War echoes many themes, issues, ideas and proposals from his earlier, more widely read works, The Prince and The Discourses. To the contemporary reader, Machiavelli's dialogue may seem impractical and to under-rate the effectiveness of both firearms and cavalry. However, his theories were not merely based on a thorough study and analysis of classical and contemporary military practices. Machiavelli had served for fourteen years as secretary to the Chancery of Florence and "personally observed and reported back to his government on the size, composition, weaponry, morale, and logistical capabilities of the most effective militaries of his day." However, the native fighting force he assiduously oversaw was struck a catastrophic defeat in Prato in 1512 which led to the downfall of the Florentine republican government.

Military strategy and science

Machiavelli wrote that war must be expressly defined. He developed the philosophy of "limited warfare"—that is, when diplomacy fails, war is an extension of politics. Art of War also emphasizes the necessity of a state militia and promotes the concept of armed citizenry. He believed that all society, religion, science, and art rested on the security provided by the military.

Critique

However at the time he was writing, firearms, both technologically and tactically, were in their infancy and the overwhelming of enemy missile-armed troops, of artillery even, between salvos, by a charge of pikes and sword and shield men would have been a viable tactic. In addition Machiavelli was not writing in a vacuum; Art of War was written as a practical proposition to the rulers of Florence as an alternative to the unreliable condottieri mercenaries upon which all the Italian city states were reliant. A standing army of the prosperous and pampered citizens that would have formed the cavalry would have been little better. Machiavelli therefore "talks up" the advantages of a militia of those arms that Florence could realistically muster and equip from her own resources.

However, his basic notion of emulating Roman practices was slowly and pragmatically adapted by many later rulers and commanders, most notably Maurice of Nassau and Gustavus Adolphus of Sweden. They would lay the foundations for the system of linear tactics which would dominate the warfare of Europe and the world until after the Napoleonic Wars.

While Machiavelli's influence as a military theorist is often given a back seat to his writings as a political philosopher, that he considered Dell'arte della guerra to be his most important work is clear from his discussions of the military science and soldiery in other works. For example, in The Prince he declares that "a prince should have no other object, no any other thought, nor take anything as his art but that of war and its orders and discipline; for that is the only art which is of concern to one who commands."

In the course of the sixteenth century twenty-one editions appeared and it was translated into French, English, German, and Latin. Montaigne named Machiavelli next to Caesar, Polybius, and Commynes as an authority on military affairs. Although in the seventeenth century changing military methods brought other writers to the fore, Machiavelli was still frequently quoted. In the eighteenth century, the Marshal de Saxe leaned heavily on him when he composed his Reveries upon the Art of War (1757), and Algarotti—though without much basis—saw in Machiavelli the master who has taught Frederick the Great the tactics by which he astounded Europe. Like most people concerned with military matters, Jefferson had Machiavelli's Art of War in his library, and when the War of 1812 increased American interest in problems of war, The Art of War was brought out in a special American edition."

This continued interest in Machiavelli as a military thinker was not only caused by the fame of his name; some of the recommendations made in the Art of War—those on training, discipline, and classification, for instance—gained increasing practical importance in early modern Europe when armies came to be composed of professionals coming from the most different social strata. This does not mean that the progress of military art in the sixteenth century—in drilling, in dividing an army into distinct units, in planning and organizing campaigns-was due to the influence of Machiavelli. Instead, the military innovators of the time were pleased to find a work in which aspects of their practice were explained and justified. Moreover, in the sixteenth century, with its wide knowledge of ancient literature and its deep respect for classical wisdom, it was commonly held that the Romans owed their military triumphs to their emphasis on discipline and training. Machiavelli's attempt to present Roman military organization as the model for the armies of his time was therefore not regarded as extravagant. At the end of the sixteenth century, for instance, Justus Lipsius, in his influential writings on military affairs, also treated the Roman military order as a permanently valid model.

Themes

The content and format of The Art of War are strangely at odds. In the opening pages, after Cosimo has described his grandfather's inspiration for gardens in which the conversations are set, Fabrizio declaims that we should imitate ancient warfare rather than ancient art forms. However, the Art of War is a dialogue in the humanist tradition of imitating classical forms. Machiavelli himself appears to have fallen into the trap for which Fabrizio criticizes Bernardo Rucellai. Despite this inherent contradiction, the book lacks much of the cynical tone and humour that is so characteristic of Machiavelli's other works.

Strategic planning

From Wikipedia, the free encyclopedia
Strategic planning is an organization's process of defining its strategy, or direction, and making decisions on allocating its resources to pursue this strategy. It may also extend to control mechanisms for guiding the implementation of the strategy. Strategic planning became prominent in corporations during the 1960s and remains an important aspect of strategic management. It is executed by strategic planners or strategists, who involve many parties and research sources in their analysis of the organization and its relationship to the environment in which it competes.

Strategy has many definitions, but generally involves setting strategic goals, determining actions to achieve the goals, and mobilizing resources to execute the actions. A strategy describes how the ends (goals) will be achieved by the means (resources). The senior leadership of an organization is generally tasked with determining strategy. Strategy can be planned (intended) or can be observed as a pattern of activity (emergent) as the organization adapts to its environment or competes.

Strategy includes processes of formulation and implementation; strategic planning helps coordinate both. However, strategic planning is analytical in nature (i.e., it involves "finding the dots"); strategy formation itself involves synthesis (i.e., "connecting the dots") via strategic thinking. As such, strategic planning occurs around the strategy formation activity.

Process

Strategic management processes and activities

Overview

Strategic planning is a process and thus has inputs, activities, outputs and outcomes. This process, like all processes, has constraints. It may be formal or informal and is typically iterative, with feedback loops throughout the process. Some elements of the process may be continuous and others may be executed as discrete projects with a definitive start and end during a period. Strategic planning provides inputs for strategic thinking, which guides the actual strategy formation. Typical strategic planning efforts include the evaluation of the organization's mission and strategic issues to strengthen current practices and determine the need for new programming. The end result is the organization's strategy, including a diagnosis of the environment and competitive situation, a guiding policy on what the organization intends to accomplish, and key initiatives or action plans for achieving the guiding policy.

Michael Porter wrote in 1980 that formulation of competitive strategy includes consideration of four key elements:
  1. Company strengths and weaknesses;
  2. Personal values of the key implementers (i.e., management and the board);
  3. Industry opportunities and threats; and
  4. Broader societal expectations.
The first two elements relate to factors internal to the company (i.e., the internal environment), while the latter two relate to factors external to the company (i.e., the external environment). These elements are considered throughout the strategic planning process.

Inputs

Data is gathered from a variety of sources, such as interviews with key executives, review of publicly available documents on the competition or market, primary research (e.g., visiting or observing competitor places of business or comparing prices), industry studies, etc. This may be part of a competitive intelligence program. Inputs are gathered to help support an understanding of the competitive environment and its opportunities and risks. Other inputs include an understanding of the values of key stakeholders, such as the board, shareholders, and senior management. These values may be captured in an organization's vision and mission statements.

Activities

The essence of formulating competitive strategy is relating a company to its environment.
Michael Porter

Strategic planning activities include meetings and other communication among the organization's leaders and personnel to develop a common understanding regarding the competitive environment and what the organization's response to that environment (its strategy) should be. A variety of strategic planning tools (described in the section below) may be completed as part of strategic planning activities.

The organization's leaders may have a series of questions they want to be answered in formulating the strategy and gathering inputs, such as:
  • What is the organization's business or interest?
  • What is considered "value" to the customer or constituency?
  • Which products and services should be included or excluded from the portfolio of offerings?
  • What is the geographic scope of the organization?
  • What differentiates the organization from its competitors in the eyes of customers and other stakeholders?
  • Which skills and resources should be developed within the organization?

Outputs

The output of strategic planning includes documentation and communication describing the organization's strategy and how it should be implemented, sometimes referred to as the strategic plan. The strategy may include a diagnosis of the competitive situation, a guiding policy for achieving the organization's goals, and specific action plans to be implemented. A strategic plan may cover multiple years and be updated periodically. 

The organization may use a variety of methods of measuring and monitoring progress towards the strategic objectives and measures established, such as a balanced scorecard or strategy map. Companies may also plan their financial statements (i.e., balance sheets, income statements, and cash flows) for several years when developing their strategic plan, as part of the goal-setting activity. The term operational budget is often used to describe the expected financial performance of an organization for the upcoming year. Capital budgets very often form the backbone of a strategic plan, especially as it increasingly relates to Information and Communications Technology (ICT).

Outcomes

Whilst the planning process produces outputs, as described above, strategy implementation or execution of the strategic plan produces Outcomes. These outcomes will invariably differ from the strategic goals. How close they are to the strategic goals and vision will determine the success or failure of the strategic plan. There will also arise unintended Outcomes, which need to be attended to and understood for strategy development and execution to be a true learning process.

Tools and approaches

Video explaining the strategic plan of the Wikimedia Foundation
Wikimedia Movement Strategic Plan (PDF)

A variety of analytical tools and techniques are used in strategic planning. These were developed by companies and management consulting firms to help provide a framework for strategic planning. Such tools include:
  • PEST analysis, which covers the remote external environment elements such as political, economic, social and technological (PESTLE adds legal/regulatory and ecological/environmental);
  • Scenario planning, which was originally used in the military and recently used by large corporations to analyze future scenarios. The flowchart to the right provides a process for classifying a phenomenon as a scenario in the intuitive logics tradition.

  • Process for classifying a phenomenon as a scenario in the Intuitive Logics tradition.
    ;
  • Porter five forces analysis, which addresses industry attractiveness and rivalry through the bargaining power of buyers and suppliers and the threat of substitute products and new market entrants;
  • SWOT analysis, which addresses internal strengths and weaknesses relative to the external opportunities and threats;
  • Growth-share matrix, which involves portfolio decisions about which businesses to retain or divest; and
  • Balanced Scorecards and strategy maps, which creates a systematic framework for measuring and controlling strategy.
  • Responsive Evaluation, which uses a constructivist evaluation approach to identify the outcomes of objectives, which then supports future strategic planning exercises.

Strategic planning vs. financial planning

Simply extending financial statement projections into the future without consideration of the competitive environment is a form of financial planning or budgeting, not strategic planning. In business, the term "financial plan" is often used to describe the expected financial performance of an organization for future periods. The term "budget" is used for a financial plan for the upcoming year. A "forecast" is typically a combination of actual performance year-to-date plus expected performance for the remainder of the year, so is generally compared against plan or budget and prior performance. The financial plans accompanying a strategic plan may include 3–5 years of projected performance.

McKinsey & Company developed a capability maturity model in the 1970s to describe the sophistication of planning processes, with strategic management ranked the highest. The four stages include:
  1. Financial planning, which is primarily about annual budgets and a functional focus, with limited regard for the environment;
  2. Forecast-based planning, which includes multi-year financial plans and more robust capital allocation across business units;
  3. Externally oriented planning, where a thorough situation analysis and competitive assessment is performed;
  4. Strategic management, where widespread strategic thinking occurs and a well-defined strategic framework is used.
Categories 3 and 4 are strategic planning, while the first two categories are non-strategic or essentially financial planning. Each stage builds on the previous stages; that is, a stage 4 organization completes activities in all four categories.

For Michael C. Sekora, Project Socrates founder in the Reagan White House, during the cold war the economically challenged Soviet Union was able to keep on western military capabilities by using technology-based planning while the U.S. was slowed by finance-based planning, until the Reagan administration launched the Socrates Project, which should be revived to keep up with China as an emerging superpower.

Criticism

Strategic planning vs. strategic thinking

Strategic planning has been criticized for attempting to systematize strategic thinking and strategy formation, which Henry Mintzberg argues are inherently creative activities involving synthesis or "connecting the dots" which cannot be systematized. Mintzberg argues that strategic planning can help coordinate planning efforts and measure progress on strategic goals, but that it occurs "around" the strategy formation process rather than within it. Further, strategic planning functions remote from the "front lines" or contact with the competitive environment (i.e., in business, facing the customer where the effect of competition is most clearly evident) may not be effective at supporting strategy efforts.

Evidence on strategic planning's impact

While much criticism surrounds strategic planning, evidence suggests that it does work. In a recent meta-analysis including data from almost 9,000 public and private organizations, strategic planning is found to have a positive impact on organizational performance. Strategic planning is particularly potent in enhancing an organization's capacity to achieve its goals (i.e., effectiveness). However, the study argues that just having a plan is not enough. For strategic planning to work, it needs to include some formality (i.e., including an analysis of the internal and external environment and the stipulation of strategies, goals and plans based on these analyses), comprehensiveness (i.e., producing many strategic options before selecting the course to follow) and careful stakeholder management (i.e., thinking carefully about whom to involve during the different steps of the strategic planning process, how, when and why).

Defence mechanism

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In psychoanalytic theory, a defence mechanism is an unconscious psychological mechanism that reduces anxiety arising from unacceptable or potentially harmful stimuli.

Defence mechanisms may result in healthy or unhealthy consequences depending on the circumstances and frequency with which the mechanism is used. Defence mechanisms (German: Abwehrmechanismen) are psychological strategies brought into play by the unconscious mind to manipulate, deny, or distort reality in order to defend against feelings of anxiety and unacceptable impulses and to maintain one's self-schema or other schemas. These processes that manipulate, deny, or distort reality may include the following: repression, or the burying of a painful feeling or thought from one's awareness even though it may resurface in a symbolic form; identification, incorporating an object or thought into oneself; and rationalization, the justification of one's behaviour and motivations by substituting "good" acceptable reasons for the actual motivations. In psychoanalytic theory, repression is considered the basis for other defence mechanisms.

Healthy people normally use different defence mechanisms throughout life. A defence mechanism becomes pathological only when its persistent use leads to maladaptive behaviour such that the physical or mental health of the individual is adversely affected. Among the purposes of ego defence mechanisms is to protect the mind/self/ego from anxiety or social sanctions or to provide a refuge from a situation with which one cannot currently cope.

One resource used to evaluate these mechanisms is the Defense Style Questionnaire (DSQ-40).

Theories and classifications

Different theorists have different categorizations and conceptualizations of defence mechanisms. Large reviews of theories of defence mechanisms are available from Paulhus, Fridhandler and Hayes (1997) and Cramer (1991). The Journal of Personality published a special issue on defence mechanisms (1998).

In the first definitive book on defence mechanisms, The Ego and the Mechanisms of Defence (1936), Anna Freud enumerated the ten defence mechanisms that appear in the works of her father, Sigmund Freud: repression, regression, reaction formation, isolation, undoing, projection, introjection, turning against one's own person, reversal into the opposite, and sublimation or displacement.

Sigmund Freud posited that defence mechanisms work by distorting id impulses into acceptable forms, or by unconscious or conscious blockage of these impulses. Anna Freud considered defense mechanisms as intellectual and motor automatisms of various degrees of complexity, that arose in the process of involuntary and voluntary learning.

Anna Freud introduced the concept of signal anxiety; she stated that it was "not directly a conflicted instinctual tension but a signal occurring in the ego of an anticipated instinctual tension". The signalling function of anxiety was thus seen as crucial, and biologically adapted to warn the organism of danger or a threat to its equilibrium. The anxiety is felt as an increase in bodily or mental tension, and the signal that the organism receives in this way allows for the possibility of taking defensive action regarding the perceived danger.

Both Freuds studied defence mechanisms, but Anna spent more of her time and research on five main mechanisms: repression, regression, projection, reaction formation, and sublimation. All defence mechanisms are responses to anxiety and how the consciousness and unconscious manage the stress of a social situation.
  • Repression: when a feeling is hidden and forced from the consciousness to the unconscious because it is seen as socially unacceptable
  • Regression: falling back into an early state of mental/physical development seen as "less demanding and safer"
  • Projection: possessing a feeling that is deigned as socially unacceptable and instead of facing it, that feeling or "unconscious urge" is seen in the actions of other people
  • Reaction formation: acting the opposite way that the unconscious instructs a person to behave, "often exaggerated and obsessive". For example, if a wife is infatuated with a man who is not her husband, reaction formation may cause her to – rather than cheat – become obsessed with showing her husband signs of love and affection
  • Sublimation: seen as the most acceptable of the mechanisms, an expression of anxiety in socially acceptable ways
Otto F. Kernberg (1967) developed a theory of borderline personality organization of which one consequence may be borderline personality disorder. His theory is based on ego psychological object relations theory. Borderline personality organization develops when the child cannot integrate helpful and harmful mental objects together. Kernberg views the use of primitive defence mechanisms as central to this personality organization. Primitive psychological defences are projection, denial, dissociation or splitting and they are called borderline defence mechanisms. Also, devaluation and projective identification are seen as borderline defences.

In George Eman Vaillant's (1977) categorization, defences form a continuum related to their psychoanalytical developmental level. They are classified into pathological, immature, neurotic and "mature" defences. 

Robert Plutchik's (1979) theory views defences as derivatives of basic emotions, which in turn relate to particular diagnostic structures. According to his theory, reaction formation relates to joy (and manic features), denial relates to acceptance (and histrionic features), repression to fear (and passivity), regression to surprise (and borderline traits), compensation to sadness (and depression), projection to disgust (and paranoia), displacement to anger (and hostility) and intellectualization to anticipation (and obsessionality).

The Diagnostic and Statistical Manual of Mental Disorders (DSM-IV) published by the American Psychiatric Association (1994) includes a tentative diagnostic axis for defence mechanisms. This classification is largely based on Vaillant's hierarchical view of defences, but has some modifications. Examples include: denial, fantasy, rationalization, regression, isolation, projection, and displacement.

Vaillant's categorization

Psychiatrist George Eman Vaillant introduced a four-level classification of defence mechanisms:
  • Level I – pathological defences (psychotic denial, delusional projection)
  • Level II – immature defences (fantasy, projection, passive aggression, acting out)
  • Level III – neurotic defences (intellectualization, reaction formation, dissociation, displacement, repression)
  • Level IV – mature defences (humour, sublimation, suppression, altruism, anticipation)

Level 1: pathological

When predominant, the mechanisms on this level are almost always severely pathological. These six defences, in conjunction, permit one effectively to rearrange external experiences to eliminate the need to cope with reality. Pathological users of these mechanisms frequently appear irrational or insane to others. These are the "pathological" defences, common in overt psychosis. However, they are normally found in dreams and throughout childhood as well. They include:
  • Delusional projection: Delusions about external reality, usually of a persecutory nature
  • Denial: Refusal to accept external reality because it is too threatening; arguing against an anxiety-provoking stimulus by stating it does not exist; resolution of emotional conflict and reduction of anxiety by refusing to perceive or consciously acknowledge the more unpleasant aspects of external reality
  • Distortion: A gross reshaping of external reality to meet internal needs

Level 2: immature

These mechanisms are often present in adults. These mechanisms lessen distress and anxiety produced by threatening people or by an uncomfortable reality. Excessive use of such defences is seen as socially undesirable, in that they are immature, difficult to deal with and seriously out of touch with reality. These are the so-called "immature" defences and overuse almost always leads to serious problems in a person's ability to cope effectively. These defences are often seen in major depression and personality disorders. They include:
  • Acting out: Direct expression of an unconscious wish or impulse in action, without conscious awareness of the emotion that drives the expressive behavior
  • Hypochondriasis: An excessive preoccupation or worry about having a serious illness
  • Passive-aggressive behavior: Indirect expression of hostility
  • Projection: A primitive form of paranoia. Projection reduces anxiety by allowing the expression of the undesirable impulses or desires without becoming consciously aware of them; attributing one's own unacknowledged, unacceptable, or unwanted thoughts and emotions to another; includes severe prejudice and jealousy, hypervigilance to external danger, and "injustice collecting", all with the aim of shifting one's unacceptable thoughts, feelings and impulses onto someone else, such that those same thoughts, feelings, beliefs and motivations are perceived as being possessed by the other.
  • Schizoid fantasy: Tendency to retreat into fantasy in order to resolve inner and outer conflicts

Level 3: neurotic

These mechanisms are considered neurotic, but fairly common in adults. Such defences have short-term advantages in coping, but can often cause long-term problems in relationships, work and in enjoying life when used as one's primary style of coping with the world. They include:
  • Displacement: Defence mechanism that shifts sexual or aggressive impulses to a more acceptable or less threatening target; redirecting emotion to a safer outlet; separation of emotion from its real object and redirection of the intense emotion toward someone or something that is less offensive or threatening in order to avoid dealing directly with what is frightening or threatening.
  • Dissociation: Temporary drastic modification of one's personal identity or character to avoid emotional distress; separation or postponement of a feeling that normally would accompany a situation or thought
  • Intellectualization: A form of isolation; concentrating on the intellectual components of a situation so as to distance oneself from the associated anxiety-provoking emotions; separation of emotion from ideas; thinking about wishes in formal, affectively bland terms and not acting on them; avoiding unacceptable emotions by focusing on the intellectual aspects (isolation, rationalization, ritual, undoing, compensation, and magical thinking)
  • Reaction formation: Converting unconscious wishes or impulses that are perceived to be dangerous or unacceptable into their opposites; behaviour that is completely the opposite of what one really wants or feels; taking the opposite belief because the true belief causes anxiety
  • Repression: The process of attempting to repel desires towards pleasurable instincts, caused by a threat of suffering if the desire is satisfied; the desire is moved to the unconscious in the attempt to prevent it from entering consciousness; seemingly unexplainable naivety, memory lapse or lack of awareness of one's own situation and condition; the emotion is conscious, but the idea behind it is absent.

Level 4: mature

These are commonly found among emotionally healthy adults and are considered mature, even though many have their origins in an immature stage of development. They are conscious processes, adapted through the years in order to optimise success in human society and relationships. The use of these defences enhances pleasure and feelings of control. These defences help to integrate conflicting emotions and thoughts, whilst still remaining effective. Those who use these mechanisms are usually considered virtuous. Mature defences include:
  • Altruism: Constructive service to others that brings pleasure and personal satisfaction
  • Anticipation: Realistic planning for future discomfort
  • Humour: Overt expression of ideas and feelings (especially those that are unpleasant to focus on or too terrible to talk about directly) that gives pleasure to others. The thoughts retain a portion of their innate distress, but they are "skirted around" by witticism, for example, self-deprecation.
  • Sublimation: Transformation of unhelpful emotions or instincts into healthy actions, behaviours, or emotions, for example, playing a heavy contact sport such as football or rugby can transform aggression into a game
  • Suppression: The conscious decision to delay paying attention to a thought, emotion, or need in order to cope with the present reality; making it possible later to access uncomfortable or distressing emotions whilst accepting them

Other defence mechanisms

Diagram of selected ego defence mechanisms

Pathological

  • Conversion: The expression of an intrapsychic conflict as a physical symptom; examples include blindness, deafness, paralysis, or numbness. This phenomenon is sometimes called hysteria.
  • Splitting: A primitive defence. Both harmful and helpful impulses are split off and segregated, frequently projected onto someone else. The defended individual segregates experiences into all-good and all-bad categories, with no room for ambiguity and ambivalence. When "splitting" is combined with "projecting", the undesirable qualities that one unconsciously perceives oneself as possessing, one consciously attributes to another.

Immature

  • Idealization: Tending to perceive another individual as having more desirable qualities than he or she may actually have.
  • Introjection: Identifying with some idea or object so deeply that it becomes a part of that person. For example, introjection occurs when we take on attributes of other people who seem better able to cope with the situation than we do.
  • Passive aggression: Aggression towards others expressed indirectly or passively, often through procrastination.
  • Projective identification: The object of projection invokes in that person a version of the thoughts, feelings or behaviours projected.
  • Somatization: The transformation of uncomfortable feelings towards others into uncomfortable feelings toward oneself: pain, illness, and anxiety.
  • Wishful thinking: Making decisions according to what might be pleasing to imagine instead of by appealing to evidence, rationality, or reality.

Neurotic

  • Isolation: Separation of feelings from ideas and events, for example, describing a murder with graphic details with no emotional response.
  • Rationalization (making excuses): Convincing oneself that no wrong has been done and that all is or was all right through faulty and false reasoning. An indicator of this defence mechanism can be seen socially as the formulation of convenient excuses.
  • Regression: Temporary reversion of the ego to an earlier stage of development rather than handling unacceptable impulses in a more adult way, for example, using whining as a method of communicating despite already having acquired the ability to speak with an appropriate level of maturity.
  • Undoing: A person tries to 'undo' an unhealthy, destructive or otherwise threatening thought by acting out the reverse of the unacceptable. Involves symbolically nullifying an unacceptable or guilt provoking thought, idea, or feeling by confession or atonement.
  • Upward and downward social comparisons: A defensive tendency that is used as a means of self-evaluation. Individuals will look to another individual or comparison group who are considered to be worse off in order to dissociate themselves from perceived similarities and to make themselves feel better about themselves or their personal situation.
  • Withdrawal: Avoidance is a form of defence. It entails removing oneself from events, stimuli, and interactions under the threat of being reminded of painful thoughts and feelings.

Relation with coping

There are many different perspectives on how the construct of defence relates to the construct of coping; some writers differentiate the constructs in various ways, but "an important literature exists that does not make any difference between the two concepts". In at least one of his books, George Eman Vaillant stated that he "will use the terms adaptation, resilience, coping, and defense interchangeably".

Cooperative

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