feat_summary_path: finished_summaries/cliffnotes/The Prince/section_22_part_0.txt
feat_book_id: The Prince.chapter 25
feat_summary_id: chapter 25
feat_summary: {"name": "Chapter 25", "url": "https://web.archive.org/web/20201108110625/https://www.cliffsnotes.com/literature/p/the-prince/summary-and-analysis/chapter-25", "summary": "Many people believe that fortune controls everything, so that there is no use in trying to act, but fortune controls only half of one's actions, leaving free will to control the other half. Fortune can be compared to a river that floods, destroying everything in its way. But when the weather is good, people can prepare dams and dikes to control the flood. If Italy had such preparations, she would not have suffered so much in the present floods. Princes are successful one day and ruined the next, with no change in their natures. Two men may use the same method, but only one succeeds; and two men may use different methods, but reach the same goal, all because the circumstances do or do not suit their actions. If a man is successful by acting one way and the circumstances change, he will fail if he does not change his methods. But men are never flexible enough to change, either because their natures will not let them or because they become accustomed to a certain behavior bringing success. It is better to be bold than timid and cautious, because fortune is a woman, and the man who wants to control her must treat her roughly.", "analysis": "This chapter is perhaps the most pivotal in The Prince, because Machiavelli discusses the relationship of action and fortune in determining the prince's success. Machiavelli uses fortune  in at least two senses. In Chapters 7 and 8, Machiavelli contrasts virtu with fortune in the sense of luck or the favor of powerful people. In those chapters, the contrast is between what the prince can control  and what he cannot control . In this chapter, fortune refers more to prevailing circumstances and events, which are still things that the prince cannot directly control. Rather than taking the fatalistic view that all events are controlled by destiny and that it is useless to work toward a particular outcome, Machiavelli gives fortune control over only half of human actions, letting free will influence the rest. If free will did not operate, all of a prince's virtu would be for nothing. Yet Machiavelli struggles with the problem of why one person succeeds and another fails, even though they have employed the same methods, or why totally different methods can arrive at the same outcome. To explain this, he proposes that success comes when virtu is suited to the particular situation a prince finds himself in. Machiavelli envisions fortune as a set of constantly changing circumstances in which particular actions can bring about success or failure. To describe it, he uses one of his few extended metaphors, making fortune a force of nature, like a river that seems uncontrollable, yet can be tamed and directed by human activity. If the Italian princes had made suitable preparations, the \"flood\" of foreign invasions would not have swept over the open and unprotected country. Having affirmed the value of free will, Machiavelli limits it by asserting that even though it may be possible to vary one's actions to suit the times, no one ever does. Machiavelli implies that this is because virtu is an inherent, natural quality that the prince cannot change. People act according to their character and cannot change their natures. This line of reasoning brings Machiavelli back to the pessimistic fatalism he rejected at the beginning of the chapter. If a prince cannot change his nature, success depends simply on being lucky enough to have a character suited to the times he lives in. Fortune was frequently personified in Renaissance art and literature as Fortuna, a female figure who held a turning wheel to symbolize her constant state of change. Fortuna's fickleness is her greatest trait; no sooner are you at the top of her wheel than it turns, and you end up at the bottom. Drawing on this symbolism, Machiavelli closes the chapter by saying that a man who wants to subdue fortune must treat her like the woman she is, and approach her with boldness and roughness. While Machiavelli's metaphor may be offensive to some modern readers, it would not have been shocking in its own day. Even in modern times, the saying \"fortune favors the bold\" can still be heard. Glossary Julius the warlike pope's remarkable career as a military leader was cut short by his sudden death in 1513."}
text: 
  It is not unknown to me how many men have had, and still have, the
  opinion that the affairs of the world are in such wise governed by
  fortune and by God that men with their wisdom cannot direct them and
  that no one can even help them; and because of this they would have us
  believe that it is not necessary to labour much in affairs, but to let
  chance govern them. This opinion has been more credited in our times
  because of the great changes in affairs which have been seen, and
  may still be seen, every day, beyond all human conjecture. Sometimes
  pondering over this, I am in some degree inclined to their opinion.
  Nevertheless, not to extinguish our free will, I hold it to be true that
  Fortune is the arbiter of one-half of our actions,(*) but that she still
  leaves us to direct the other half, or perhaps a little less.
  
       (*) Frederick the Great was accustomed to say: "The older
       one gets the more convinced one becomes that his Majesty
       King Chance does three-quarters of the business of this
       miserable universe." Sorel's "Eastern Question."
  
  I compare her to one of those raging rivers, which when in flood
  overflows the plains, sweeping away trees and buildings, bearing away
  the soil from place to place; everything flies before it, all yield to
  its violence, without being able in any way to withstand it; and yet,
  though its nature be such, it does not follow therefore that men, when
  the weather becomes fair, shall not make provision, both with defences
  and barriers, in such a manner that, rising again, the waters may
  pass away by canal, and their force be neither so unrestrained nor so
  dangerous. So it happens with fortune, who shows her power where valour
  has not prepared to resist her, and thither she turns her forces where
  she knows that barriers and defences have not been raised to constrain
  her.
  
  And if you will consider Italy, which is the seat of these changes, and
  which has given to them their impulse, you will see it to be an open
  country without barriers and without any defence. For if it had been
  defended by proper valour, as are Germany, Spain, and France, either
  this invasion would not have made the great changes it has made or it
  would not have come at all. And this I consider enough to say concerning
  resistance to fortune in general.
  
  But confining myself more to the particular, I say that a prince may be
  seen happy to-day and ruined to-morrow without having shown any change
  of disposition or character. This, I believe, arises firstly from causes
  that have already been discussed at length, namely, that the prince who
  relies entirely on fortune is lost when it changes. I believe also that
  he will be successful who directs his actions according to the spirit of
  the times, and that he whose actions do not accord with the times will
  not be successful. Because men are seen, in affairs that lead to the end
  which every man has before him, namely, glory and riches, to get there
  by various methods; one with caution, another with haste; one by force,
  another by skill; one by patience, another by its opposite; and each one
  succeeds in reaching the goal by a different method. One can also see of
  two cautious men the one attain his end, the other fail; and similarly,
  two men by different observances are equally successful, the one being
  cautious, the other impetuous; all this arises from nothing else than
  whether or not they conform in their methods to the spirit of the times.
  This follows from what I have said, that two men working differently
  bring about the same effect, and of two working similarly, one attains
  his object and the other does not.
  
  Changes in estate also issue from this, for if, to one who governs
  himself with caution and patience, times and affairs converge in such a
  way that his administration is successful, his fortune is made; but if
  times and affairs change, he is ruined if he does not change his course
  of action. But a man is not often found sufficiently circumspect to know
  how to accommodate himself to the change, both because he cannot deviate
  from what nature inclines him to do, and also because, having always
  prospered by acting in one way, he cannot be persuaded that it is well
  to leave it; and, therefore, the cautious man, when it is time to turn
  adventurous, does not know how to do it, hence he is ruined; but had he
  changed his conduct with the times fortune would not have changed.
  
  Pope Julius the Second went to work impetuously in all his affairs, and
  found the times and circumstances conform so well to that line of action
  that he always met with success. Consider his first enterprise against
  Bologna, Messer Giovanni Bentivogli being still alive. The Venetians
  were not agreeable to it, nor was the King of Spain, and he had the
  enterprise still under discussion with the King of France; nevertheless
  he personally entered upon the expedition with his accustomed boldness
  and energy, a move which made Spain and the Venetians stand irresolute
  and passive, the latter from fear, the former from desire to recover
  the kingdom of Naples; on the other hand, he drew after him the King of
  France, because that king, having observed the movement, and desiring
  to make the Pope his friend so as to humble the Venetians, found it
  impossible to refuse him. Therefore Julius with his impetuous action
  accomplished what no other pontiff with simple human wisdom could have
  done; for if he had waited in Rome until he could get away, with his
  plans arranged and everything fixed, as any other pontiff would have
  done, he would never have succeeded. Because the King of France would
  have made a thousand excuses, and the others would have raised a
  thousand fears.
  
  I will leave his other actions alone, as they were all alike, and they
  all succeeded, for the shortness of his life did not let him experience
  the contrary; but if circumstances had arisen which required him to go
  cautiously, his ruin would have followed, because he would never have
  deviated from those ways to which nature inclined him.
  
  I conclude, therefore that, fortune being changeful and mankind
  steadfast in their ways, so long as the two are in agreement men are
  successful, but unsuccessful when they fall out. For my part I consider
  that it is better to be adventurous than cautious, because fortune is
  a woman, and if you wish to keep her under it is necessary to beat and
  ill-use her; and it is seen that she allows herself to be mastered by
  the adventurous rather than by those who go to work more coldly. She is,
  therefore, always, woman-like, a lover of young men, because they are
  less cautious, more violent, and with more audacity command her.
  
  
  
  
feat_summary_name: Chapter 25
target: Many people believe that fortune controls everything, so that there is no use in trying to act, but fortune controls only half of one's actions, leaving free will to control the other half. Fortune can be compared to a river that floods, destroying everything in its way. But when the weather is good, people can prepare dams and dikes to control the flood. If Italy had such preparations, she would not have suffered so much in the present floods. Princes are successful one day and ruined the next, with no change in their natures. Two men may use the same method, but only one succeeds; and two men may use different methods, but reach the same goal, all because the circumstances do or do not suit their actions. If a man is successful by acting one way and the circumstances change, he will fail if he does not change his methods. But men are never flexible enough to change, either because their natures will not let them or because they become accustomed to a certain behavior bringing success. It is better to be bold than timid and cautious, because fortune is a woman, and the man who wants to control her must treat her roughly.
feat_summary_analysis: This chapter is perhaps the most pivotal in The Prince, because Machiavelli discusses the relationship of action and fortune in determining the prince's success. Machiavelli uses fortune  in at least two senses. In Chapters 7 and 8, Machiavelli contrasts virtu with fortune in the sense of luck or the favor of powerful people. In those chapters, the contrast is between what the prince can control  and what he cannot control . In this chapter, fortune refers more to prevailing circumstances and events, which are still things that the prince cannot directly control. Rather than taking the fatalistic view that all events are controlled by destiny and that it is useless to work toward a particular outcome, Machiavelli gives fortune control over only half of human actions, letting free will influence the rest. If free will did not operate, all of a prince's virtu would be for nothing. Yet Machiavelli struggles with the problem of why one person succeeds and another fails, even though they have employed the same methods, or why totally different methods can arrive at the same outcome. To explain this, he proposes that success comes when virtu is suited to the particular situation a prince finds himself in. Machiavelli envisions fortune as a set of constantly changing circumstances in which particular actions can bring about success or failure. To describe it, he uses one of his few extended metaphors, making fortune a force of nature, like a river that seems uncontrollable, yet can be tamed and directed by human activity. If the Italian princes had made suitable preparations, the "flood" of foreign invasions would not have swept over the open and unprotected country. Having affirmed the value of free will, Machiavelli limits it by asserting that even though it may be possible to vary one's actions to suit the times, no one ever does. Machiavelli implies that this is because virtu is an inherent, natural quality that the prince cannot change. People act according to their character and cannot change their natures. This line of reasoning brings Machiavelli back to the pessimistic fatalism he rejected at the beginning of the chapter. If a prince cannot change his nature, success depends simply on being lucky enough to have a character suited to the times he lives in. Fortune was frequently personified in Renaissance art and literature as Fortuna, a female figure who held a turning wheel to symbolize her constant state of change. Fortuna's fickleness is her greatest trait; no sooner are you at the top of her wheel than it turns, and you end up at the bottom. Drawing on this symbolism, Machiavelli closes the chapter by saying that a man who wants to subdue fortune must treat her like the woman she is, and approach her with boldness and roughness. While Machiavelli's metaphor may be offensive to some modern readers, it would not have been shocking in its own day. Even in modern times, the saying "fortune favors the bold" can still be heard. Glossary Julius the warlike pope's remarkable career as a military leader was cut short by his sudden death in 1513.