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History What is a good leader?
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Machiavelli’s best-known book, Il Principe, contains a number of maxims concerning politics, but rather than the more traditional subject of a hereditary prince, it concentrates on the possibility of a "new prince".
He believed that social benefits of stability and security could be achieved in the face of moral corruption. Aside from that, Machiavelli believed that public and private morality had to be separate in order to rule.That required the prince being concerned with reputation but also being willing to act immorally. As a political scientist, Machiavelli emphasises the occasional need for the methodical exercise of brute force, deceit, and so on.
(...)
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[32] – 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 simply a means to an end, and that end is security for the prince. The fear instilled should never be excessive, for that could be dangerous to the prince. Above all, Machiavelli argues, do not interfere with the property of their subjects, their women, or the life of somebody without proper 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.
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Sejong firmly believed that it was the duty and mission of a king to serve his country as well as he possibly could, and to sacrifice himself for the sake of its people. The people's happiness was the sole standard against which he measured his success as ruler. This chapter contains various extracts from the Sillok, or Annals of the Choson Dynasty, giving examples of Sejong's words and behaviour, and an insight into his character and spirit.
* Love for the People
3 July, 5thyear
The King said,
"The common people are the foundation of any country. It is only when this foundation is strong that a country may be stable and prosperous."
20 June, 7thyear
"The courtiers and officials will keep in mind the hardships of the people, and endeavour to point out every one of my faults, as well as errors and oversights in my ordinances and commands, so that I may fear the Heavens and have the utmost regard for the wellbeing of the people."
*Respect for the Elderly
Worried that the senior courtiers might suffer from the summer heat, King Sejong searched for cool buildings in the palace grounds where they could work in comfort. He also invited the elderly to a banquet in their honour at the government offices in each of the Provinces, including the Royal Palace. It was the first time in Korean history that a king had invited the elderly to the Palace and dined with them in person.
*Spirit of Compassion
Sejong's love for his people was not confined to a particular class. When we consider his warm compassion for the young and old, his concern for the rights of slaves and prisoners, and his policies of welfare and openness to the peoples of other nations, it seems incredible that Sejong inhabited an age in which kings were generally cruel and brutal oppressors of their subjects.
from
http://en.wikipedia.org/wiki/The_Prince
http://www.koreanhero.net/kingsejong/index.html#
QUESTION
1. When you hear the word 'leader', what kinds of thing does come to your mind?
2. Between Machiavelli's 'Il Principe' and Sejong the great,
which one's political idea is good as leader?
3. In real society, is there any specific case that is similar to each?
Compare them and make a judgment about what is more proper.
이 글은「대학연합영어토론동아리」www.pioneerclub.com에서 제공하는 영어토론 정보입니다.
He believed that social benefits of stability and security could be achieved in the face of moral corruption. Aside from that, Machiavelli believed that public and private morality had to be separate in order to rule.That required the prince being concerned with reputation but also being willing to act immorally. As a political scientist, Machiavelli emphasises the occasional need for the methodical exercise of brute force, deceit, and so on.
(...)
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[32] – 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 simply a means to an end, and that end is security for the prince. The fear instilled should never be excessive, for that could be dangerous to the prince. Above all, Machiavelli argues, do not interfere with the property of their subjects, their women, or the life of somebody without proper 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.
---------------------------------------------------------------------------------
Sejong firmly believed that it was the duty and mission of a king to serve his country as well as he possibly could, and to sacrifice himself for the sake of its people. The people's happiness was the sole standard against which he measured his success as ruler. This chapter contains various extracts from the Sillok, or Annals of the Choson Dynasty, giving examples of Sejong's words and behaviour, and an insight into his character and spirit.
* Love for the People
3 July, 5thyear
The King said,
"The common people are the foundation of any country. It is only when this foundation is strong that a country may be stable and prosperous."
20 June, 7thyear
"The courtiers and officials will keep in mind the hardships of the people, and endeavour to point out every one of my faults, as well as errors and oversights in my ordinances and commands, so that I may fear the Heavens and have the utmost regard for the wellbeing of the people."
*Respect for the Elderly
Worried that the senior courtiers might suffer from the summer heat, King Sejong searched for cool buildings in the palace grounds where they could work in comfort. He also invited the elderly to a banquet in their honour at the government offices in each of the Provinces, including the Royal Palace. It was the first time in Korean history that a king had invited the elderly to the Palace and dined with them in person.
*Spirit of Compassion
Sejong's love for his people was not confined to a particular class. When we consider his warm compassion for the young and old, his concern for the rights of slaves and prisoners, and his policies of welfare and openness to the peoples of other nations, it seems incredible that Sejong inhabited an age in which kings were generally cruel and brutal oppressors of their subjects.
from
http://en.wikipedia.org/wiki/The_Prince
http://www.koreanhero.net/kingsejong/index.html#
QUESTION
1. When you hear the word 'leader', what kinds of thing does come to your mind?
2. Between Machiavelli's 'Il Principe' and Sejong the great,
which one's political idea is good as leader?
3. In real society, is there any specific case that is similar to each?
Compare them and make a judgment about what is more proper.
이 글은「대학연합영어토론동아리」www.pioneerclub.com에서 제공하는 영어토론 정보입니다.
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