Machiavelli, Locke, Plato, And The Power Of The Individual

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Machiavelli, Locke, Plato, And The Power Of The Individual

John Locke and Niccoló Machiavelli are political philosophers writing in two different lands and two different times. Locke’s 17th century England was on the verge of civil war and Machiavelli’s 15th century Italy was on the verge of invasion. Yet, students and political philosophers still enthusiastically read and debate their works today. What is it that draws readers to these works? Why, after three hundred years, do we still read Two Treatises on Government, Discourses on Livy, and The Prince?
The answer to those questions lies in each text itself, and careful review will produce discourses on those questions and many others. The focus of this discourse is to examine the treatment of “the people” by both authors, to discover what Machiavelli and Locke write about the people’s role in their different structures of government. In particular, this paper seeks to understand that role in regards to the political power each author yields to, or withholds from, the people. In addition, these treatments of power and the people will be compared to the writings of another timeless political philosopher, Plato. By juxtaposing Two Treatises on Government, Discourses on Livy, The Prince, and The Republic against one another, this paper will show how writers from three very different centuries all agreed upon an identical notion of the relationship between the power of the people and their role in government.
This theory is not readily apparent upon initial reading of these authors. Indeed, most political philosophers would argue that each author has a very distinct notion of what role the people play in government. Therefore, an ideal place to start is in the differences of each author’s portrayal of the people and the political power they wield.
Machiavelli, the most pessimistic of the three writers in regards to humans and human nature, writes that all men can be accused of “that defect” which Livy calls vanity and inconsistency (The Discourses on Livy, 115). He continues by writing: “…people [are] nothing other than a brute animal that, although of a ferocious and feral nature, has always been nourished in prison and in servitude” (Discourses on Livy, 44). Animals, that are by their nature ferocious, become scared and confused when released from captivity. Without the shelter and food they had come to expect when “domesticated,” they are more susceptible to future attempts at captivity. Man also becomes...

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