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      마키아벨리의 도덕적 선-악에 대한 해석방식에 관한 소고 = 『군주론』과『리비우스논고』

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      https://www.riss.kr/link?id=A103591941

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      This paper considers Machiavelli's moral revolution in good and bad conducted in his two major political books, The Prince and the Discourses on Livy, and tries to extract some political significance of that revolution. I argue that Machiavelli mainly considers the 'utility' of moral bad in The Prince, but that together with it, in the Discourses, he considers comprehensively both the utility and problem of moral good and bad. Just as Leo Strauss observes that both works convey 'essentially the same teaching from two different perspectives,' so both books reflect Machiavelli's complementary perspective in moral good and bad. Machiavelli's argument running through these two books concerns the 'new prince' or 'reformer.' While traditional morality sought 'moral perfection' through virtue, Machiavelli argues that from the viewpoint of 'utility' or 'results,' moral good and bad, in fact, come much closer to each other than expected, which contradicts the observations made by the traditional thinkers of morality. I show this in the context of both books. After this, I proceed to guess some political significance, based on my analysis of Machiavelli's discovery of new morality and its effectual use. I draw three political possibilities from this analysis of Machiavelli's moral revolution. (1) Machiavelli's revolution resulted in the relativization of the traditional virtue; and the question of the use of 'force' is positively implied in his new discovery of morality and its use. (2) Machiavelli's moral revolution was achieved with a view to the conception of 'political founding,' and this conception of founding is linked to future 'reform' via the concept of 'uno solo'(one man alone). Lastly, (3) Current politics of left-right ideology can be better explained by Machiavelli's use of the term 'imaginary' morality, i.e., untested moral good and bad. I argue that left-right type of ideological politics is merely an expression of what Machiavelli says as 'making profession of good in all regards.'
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      This paper considers Machiavelli's moral revolution in good and bad conducted in his two major political books, The Prince and the Discourses on Livy, and tries to extract some political significance of that revolution. I argue that Machiavelli mainly...

      This paper considers Machiavelli's moral revolution in good and bad conducted in his two major political books, The Prince and the Discourses on Livy, and tries to extract some political significance of that revolution. I argue that Machiavelli mainly considers the 'utility' of moral bad in The Prince, but that together with it, in the Discourses, he considers comprehensively both the utility and problem of moral good and bad. Just as Leo Strauss observes that both works convey 'essentially the same teaching from two different perspectives,' so both books reflect Machiavelli's complementary perspective in moral good and bad. Machiavelli's argument running through these two books concerns the 'new prince' or 'reformer.' While traditional morality sought 'moral perfection' through virtue, Machiavelli argues that from the viewpoint of 'utility' or 'results,' moral good and bad, in fact, come much closer to each other than expected, which contradicts the observations made by the traditional thinkers of morality. I show this in the context of both books. After this, I proceed to guess some political significance, based on my analysis of Machiavelli's discovery of new morality and its effectual use. I draw three political possibilities from this analysis of Machiavelli's moral revolution. (1) Machiavelli's revolution resulted in the relativization of the traditional virtue; and the question of the use of 'force' is positively implied in his new discovery of morality and its use. (2) Machiavelli's moral revolution was achieved with a view to the conception of 'political founding,' and this conception of founding is linked to future 'reform' via the concept of 'uno solo'(one man alone). Lastly, (3) Current politics of left-right ideology can be better explained by Machiavelli's use of the term 'imaginary' morality, i.e., untested moral good and bad. I argue that left-right type of ideological politics is merely an expression of what Machiavelli says as 'making profession of good in all regards.'

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