Niccolò Machiavelli opens The Prince in full compliance with the behavioral laws that he exposes in the following chapters; in line with his brazen separation between ethics and politics, he meekly addresses Lorenzo de Medici with words such as "I hope that it will not be thought presumptuous that someone of lowly and humble station dares to discuss the behavior of rulers" (6) and "I therefore pray Your Magnificence to welcome this little gift of mine in the spirit with which it is sent" (6). To avoid "the incessant malevolence of undeserved misfortune" (6), Machiavelli meets the standards of etiquette required by his role as a common citizen, thus introducing subliminally his utilitarian philosophy on virtue by feigning humility to gain approval. In great contrast to Aristotle in the field of morality, Machiavelli will have no part in virtue unless he proves himself to be of some use to the ruler of a principality. This is the reality of modern American life; just as Machiavelli sets out not to ignore "the gap between the way people actually behave and the way they should behave" (48; chap. 15), thus the daily ethical motivations of a democratic people are hindered by worldly visions of capitalist success and personal fulfillment. We say no to plagiarism. Get a tailor-made essay on "Why Violent Video Games Shouldn't Be Banned"? Get an Original Essay Despite Machiavelli's political focus in The Prince, his underlying goal for a successful principality, thus creating power for the ruler and the greatest good for the greatest number--finds a certain magnetic pull between the ideas of morality, practicality and ambition in everyday life. By eliminating the Aristotelian notion of habitual virtue, it points to a manifest reality in our existence from the removed perspective of an observer; his circumstantial criteria for being virtuous are such that they insightfully address those underlying motivations for being good not only as sensible and reliable, but as decisive factors in acting well or badly. As individualistic thinking has become the familiar canon of superiority, America has found a strangely Machiavellian generation of young adults who desire progress but lack emotional success. Machiavelli advises the ruler: "If you are already a ruler, generosity is a mistake; if you are trying to become one, then you must, in fact, be considered generous" (49; ch. 16). The connection he makes between compassionate generosity and high status is not inapplicable to modern circumstances. The story instills in upper-middle-class Americans a sense of privilege, intellectual and economic prosperity, thus pushing the aspiring young citizen to empathize with society's disconsolate and to match that social service with the opportunity to be recognizably good in his task. This is the bond of today's Christian-American young adult: He vacillates between a higher purpose and a haughty transcendence, knowing that "nothing does more to give a sovereign a reputation than to undertake great deeds and do extraordinary things" ( 67; chapter 21). The sixteenth-century philosopher promotes the sovereign's fervent attention towards already famous figures of the past: «He should above all strive to imitate the actions of some admirable historical figure, as great men have always imitated their glorious predecessors. ." (47; ch. 14). As Machiavelli suggests a selectivity among those who acquire glory, today's metropolitan society perpetuates the fear of invisibility in the present and of passed identity in the afterlife. The principles of the Christian life that were once firmly rooted in the spiritual center of America take a backseat to respectto the needs of progress; the pace of daily life accelerates with violent grossness, and instead of slowing down, we work desperately not to be left behind. Machiavelli's frank discourse on practical needs in chaotic times, although morally disturbing, mirrors the individual's current situation through the scope of rapid modernization. No capitalist atrocity has affected the souls of a virtue-loving species, but many youthful minds may indeed be represented to relish the opportunity of earthly glory, with or without a higher pursuit of truth. With the will to do well, but also the drive to do better than one's peers, the pursuit of success finds every frustrated American adult on the brink of intellectual or financial success and personal and moral disaster. Surprisingly, Machiavelli stops short of critically analyzing the strength of ecclesiastical states, as he recognizes the unparalleled power with which he must contend: "These are therefore the only safe and happy rulers. But since they are governed by a superior power, which intelligence human cannot understand, I will say no more about them; since they were built and maintained by God, only a presumptuous and reckless person would discuss them" (36; ch. 11). Within religious principalities, Machiavelli finds the only principled rulers who can stay within the confines of their religion and yet find political success. Likewise, American social philosophy also deems Christian ideals necessary to maintain a spiritual status quo while seeking large-scale achievement; Christian commands do not lack immediacy in our day, but they are simply lost on a young people governed by a vortex of fragmented virtues. The state governs primarily, and “religion,” a strangely coined term, is obscured behind skyscrapers and billboards aimed at the next generation of entrepreneurs. Machiavelli's respect for the utility of religious virtues survives in this age of material convenience, and the general Most of today's confused youth cultivate moral values ​​when necessary, creating a falsified ethical foundation for selfish social work. While recognizing that such religious states are "built and maintained by God" (36; chapter 11), Machiavelli does not neglect the earthly possibility of making evil an effective form of law, affirming the point of view strongly opposed to that of his predecessors , «Prudence consists in knowing how to evaluate risks and accepting the lesser evil as a good» (70; chapter 21). Whatever the natural state of man extracted from civilization may be, it has become something permanently relegated to the past, as centuries ago Machiavelli wasted no time in determining the natural drive to be "good" or "bad." The country's fundamental morals along with capitalist messages aimed at the new generation of young adults create individuals perpetually in conflict with themselves. In the spirit of Machiavelli's "religion of practicality," we "[demonstrate] [ourselves] to be generous and understanding...but at the same time always retaining [our] authority and dignity" (70; ch. 21). Yearning for recognition in a world that gives him none, the passionate American amateur has a mind for humble fame, while simultaneously desiring solidarity with the world and status within it. Please note: this is just an example. Get a custom paper now from our expert writers. Get a Custom Essay Today's American youth wants to be indispensable to the race, both as an irreplaceable element for the whole of human life, and as a brilliant finisher at the finish line, forever remembered and always modeled. We grow.