By Keith David Howard

ISBN-10: 1855662825

ISBN-13: 9781855662827

Arguing opposed to historians of Spanish political suggestion that experience overlooked fresh advancements in our realizing of Machiavelli's contribution to the ecu culture, the thesis of this publication is that Machiavellian discourse had a profound influence on Spanish prose treatises of the 16th and 17th centuries. After reviewing in bankruptcy 1 Machiavelli's ideological restructuring of the language of eu political notion, in bankruptcy 2 Dr. Howard exhibits how, ahead of his works have been prohibited in Spain in 1583, Spaniards resembling Fadrique Furió Ceriol and Balthazar Ayala used Machiavelli's new vocabulary and theoretical framework to increase an imperial discourse that might be appropriate with a militant knowing of Catholic Christianity. In chapters three, four and five he demonstrates intimately how Giovanni Botero, Pedro de Ribadeneyra, and their imitators within the anti-Machiavellian reason-of-state culture in Spain, assault a straw determine of Machiavelli that they've invented for his or her personal rhetorical and ideological reasons, whereas they concurrently include key Machiavellian strategies into their very own suggestion.

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Sánchez de Arévalo’s message to Enrique IV is that he must reconcile the factious Castilian nobles, the “poderosos discordantes” in order to bring peace and stability to his kingdom. A similarly secular conception of the common good, and for similar reasons, is found in Alfonso de Palencia’s Tratado de la perfección del triunfo militar. After accompanying Cartagena to the Council of Basel, Palencia lived and studied in Florence for about six years, toward the end of the 1440s and the beginning of the 1450s, where he met Cardinal Bessarion, George of Trebizond and other humanists.

This last treatise is a landmark in the history of contingent political thought in Spain, because in it Valera does not follow the medieval tradition, derived from Boethius, of considering fortune as our imperfect perception of providence. Instead, he discusses ways in which humans can deal with and prepare for that which is unknown in the political affairs of this life. Valera begins by establishing fortune’s fickle nature, citing several authorities including Cato, the Psalms and Boethius. , cxxx–cxxxiii.

82 Santoro, Fortuna, ragione e prudenza, 179–231. 83 Niccolò Machiavelli, Il Principe, ed. Giorgio Inglese (Torino: Einaudi, 1995), 167. 84 Niccolò Machiavelli, Discorsi sopra la prima deca di Tito Livio, ed. Francesco Bausi (Roma: Salerno Editrice, 2001), 48. 36 KEITH DAVID HOWARD Here, as in all of his political writings, Machiavelli assumes that human politics is not ruled by reason, but is instead at least somewhat chaotic. If it were possible for a state to remain independent within its own borders, then it could hope for a long life of peace and stability, free of the turbulence which elsewhere he allegorically associates with the fickle goddess Fortune.

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The Reception of Machiavelli in Early Modern Spain by Keith David Howard


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