Self Transformation in Machiavelli and St. Augustine

This paper discusses self mutation as described in The Prince and Confessions. (3 pages; 2 sources; MLA citation style.\n\nI Introduction\nSelf-transformation (or reinventing cardinalself) is not refreshful; its been a incumbent part of politics of whole kinds for centuries. This paper looks at what Machiavelli and St. Augustine commit to say about it.\nII Machiavelli\nIn his notorious circumstantial book The Prince, Machiavelli gives some truly realistic advice to princes who want to be successful rulers. He says that although it would be nice if a prince could economise his word and live by integrity not with cunning, experience tells us that the sterling(prenominal) princes have recognized that such things might not be possible. Instead, they have escorted that on that point are two shipway of contesting, the one by law, the new(prenominal) by force; the setoff is appropriate to beasts and the second to men. (Machiavelli, PG). Thus, a prince must understand how to accession both sides of his nature; and be, when required, a beast or a man.\nHowever, a prince who mappings this technique must also k straight off how to victimise his subjects so they are unmindful(predicate) of the fact that he is using force rather than obeying the law. A prince must therefore learn to transform himself, as desireed, enchantment at the same date hiding this transformation from his subjects. This need for circumspection is therefore one of the greatest limits of self-transformation for Machiavelli.\nIII St. Augustine\nIn one sense, all of the Confessions is a story of self-transformation, and its limits. The first eightsome books are an autobiography of Augustines life, his passions, pleasures, and search for truth. He was in every sense a human being, which is why he is so much prize: he was a square young man who had some(prenominal) mistresses, traveled, read, taught and learned what it was to lose a dear friend to death. He also tryed with at to the lowest degree two other religions or philosophies before returning to Christianity (the rightful(a) faith). He was, to use the modern idiom, constantly reinventing himself, now a sneak thief, then(prenominal) a teacher, finally a religious scholar.\nIn Augustines case, I believe the lesson we bear draw is that self-transformation is an on-going process; a learning process if you like. We experiment with various things, whether they be ideologies or drugs, until we find the one that suits us; the one...If you want to get a full essay, order it on our website:

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