A multitude is strong while it holds together, but so soon as each of those who compose it begins ro think of his own private danger, it becomes weak and contemptible.
I am firmly convinced, therefore, that to set up a republic which is to last a long time, the way to set about it is to constitute it as Sparta and Venice were constituted; to place it in a strong position, and so to fortify it that no one will dream of taking it by a sudden assault; and, on the other hand, not to make it so large as to appear formidable to its neighbors. It should in this way be able to enjoy its form of government for a long time. For war is made on a commonwealth for two reasons: to subjugate it, and for fear of being subjugated by it.
Though fraud in all other actions be odious, yet in matters of war it is laudable and glorious, and he who overcomes his enemies by stratagem is as much to be praised as he who overcomes them by force.
And above all you ought to guard against leading an army to fight which is afraid or which is not confident of victory. For the greatest sign of an impending loss is when one does not believe one can win.
But in Republics there is a stronger vitality, a fiercer hatred, a keener thirst for revenge. The memory of their former freedom will not let them rest; so that the safest course is either to destroy them, or to go and live in them.
There are three kinds of intelligence: one kind understands things for itself, the other appreciates what others can understand, the third understands neither for itself nor through others. This first kind is excellent, the second good, and the third kind useless.
A prudent man... must behave like those archers who, if they are skillful, when the target seems too distant, know the capabilities of their bow and aim a good deal higher than their objective, not in order to shoot so high but so that by aiming high they can reach the target.
Nevertheless, he must be cautious in believing and acting, and must not inspire fear of his own accord, and must proceed in a temperate manner with prudence and humanity, so that too much confidence does not render him incautious, and too much diffidence does not render him intolerant. From this arises the question whether it is better to be loved more than feared, or feared more than loved.
it is much safer to be feared than loved because ...love is preserved by the link of obligation which, owing to the baseness of men, is broken at every opportunity for their advantage; but fear preserves you by a dread of punishment which never fails.