In our tryst with destiny, we are filled with anticipation, eagerly waiting for the day we shall redeem our pledge. We have a dream and our heads are held high endeavoring to prove ourselves amidst all odds. We have promises to keep, miles to go, miles and miles to go before we sleep as the great poet Robert Frost beautifully penned in his immortal work ‘Stopping by Woods on a Snowy Evening.’ Youthful mind couldn’t stop thinking how we, Zou, as a community will rise above all peers. Hoping this to happen overnight would be just a utopian dream. I wished we had a few great people. Of course, with God’s grace and mercy we may get a few of them in a year or two. However what is in our hand is not the grace or mercy but to utilize our potential which itself is gifted to us by God. The more we make use of it, the better we will be. We got to make strategies, draw our plan of actions and execute them with all the resources at our reach. This will take time, may be for a number of years. Things don’t matter as long as we’re on the right track struggling to follow the strategy. We ought not to forget the wise saying, ‘Rome was not built in a day’. We will build the great Zou community. In the days of Nehemiah, when Jerusalem was destroyed and being rebuilt, the workers held the sword in one hand and with the other hand they built. At the same time there were guards who would sound the trumpet (Nehemiah 4) and who can be called intercessors. So the soldiers (who were also builders), together with the intercessors, held off- the enemy and fulfilled God’s purposes. Everyone was a builder. We are like all these Israelites, builders. Each man is responsible to this great community in the making. We will layer down the bricks one above the other, one by one with the dream that we will one day see a kingdom of ourselves. Now we must keep our cool and be diligent, have the guts to constantly follow this great strategy which will be the way, the truth and the lifeline towards redeeming our pledge of a great Zou community. Illustration: The Running Bamboo (Leptomorph). Running bamboos (also called leptomorphs) are the vigorous spreaders .They are the most significant, eye-catching, and the most beautiful and useful of all the temperate bamboos. They are mostly found in cool climate countries like Japan and China although they can be grown in any temperate region. One special feature about this bamboo type is that they (the shoot) grow underground. The time people know they grew, they are already indestructible. The rhizome of this bamboo travels underground to emerge at a distance from the existing culms. Each joint or node of this spreading underground stem bears a single bud and some of them sprout to grow and become a new bamboo culm. They spread out randomly, sending out underground runners (or rhizomes) which, in many cases, shoot up from the ground (and grow as another bamboo stem) a great distance from the original plant. The rhizome will travel quite far and often grow over a hundred meters underground. The buds in each nodes of the running shoot sprouts as baby bamboo. Then they started growing higher and higher until they become tall mature bamboos. This time they stand everywhere like bushes over a vast track of land. They even spread over an entire mountainside. With its far-ranging network of growth beneath the ground, all shoots are linked together and nourish each other and propagate apparently without end – without end, that is, even when bamboo flowers. One more point to be noted is that running bamboos seldom spread in situations where they do not receive necessary moisture and light during the growing months. However, they will spread rapidly when conditions permit. Strategy: Lesson from Leptomorphs. It can be concluded with this introduction that we need a high percentage of literacy. First things first, our first and foremost kick starter should be to have a good number of graduates in professional as well as non professional lines. Needless to say, this could be achieved only if we concentrate at the grassroots levels – primary and junior schools, high schools and higher secondary schools. Ideas along with actions should come out as to how our rural and semi-urban educational institutions be elevated. If education is a hard fight in village areas, we should take the guts to move down to valleys for better education. The people should on the contrary be given awareness for this exodus given the fact that our government and institutions failed. Great civilizations were built where people gathered in large numbers. We need to move out of our cocooned smaller villages and live in bigger settlements. Larger human settlement has the advantage of better collective efforts as in running educational institutions and other things like that which can benefit the individuals more than what they get from staying solitary. With each addition of high school and college graduates we are growing but obscured like leptomorphs. Our shoots should grow longer with each passing time. As long as the shoot grows, baby bamboos will naturally shoot out from the nodes in large numbers. We should spread far and wide so that we dominate more when grown indestructible. What if the shoots grow wide enough but never bud and grow? Meanwhile it is natural that each joint or node of this spreading underground stem bears a bud and sprout to grow and becomes a new bamboo culm. Similarly, it is for sure a number of officer sprouts and grows as long as there is a growth of Zou literacy. The number of officers to be produced is directly proportional to the number of graduates we will have. The last and most important point to be remembered is that leptomorphs seldom spread in situations where they do not receive necessary light and moisture during the growing months and that they spread rapidly when conditions permit. Our educated population is disproportionate to the number of officers we have. This is not entirely the fault of the social system and its leaders. Everybody is responsible for his or her well being. However, the community one lives in has much to do with his total development. There are instances where a family donned its community and mingle with another community with the notion that they developed more in the later. Seniors, who are leaders of the community, have high responsibility in building a peaceful environment. The social system should be in proper shape. Social condition should be such that folks think everything is in order with well coordinated social fabric. It should be remembered that larger gatherings as in churches and social meets create in each individual a positive attitude and broadmindedness which can be hardly acquired in smaller, confined socialization. People from churches which have big church buildings and large membership naturally has a mindset more mature than those from small and fragmented churches. The former is quite essential for development both to individual and collective perspective as a whole. We should always strive for larger social platform. Buddy reading and other types of study groupings are essential to literally moisturize the growing rhizomes. Sharing important notes we’ve learnt from our own desks will be an extremely beneficial added advantage. We’ve experimented on this and we know it works. Appreciations came in from all corners in praise of the study forum established by the Zou Sangnaupang Pawlpi, Delhi branch. This is a good example made by the Zous in Delhi which is worth initiated anywhere we live. This is one good way by which we can nurture our shoots to bud and sprout and grow to spread over a vast area. And then we will arise, arise and arise. The world will only come to know that we’ve been growing since then. The stems will grow and the leaf top will rise up to the sky. When our neighbors know we have grown high and large, we would by then have been indestructible. The LDC and Assistants we have reached today will grow and beget top officers like the IRS, IPS and IAS. The mere physicians today will produce famous MS and MDs. The engineers who could hardly scratch the surface today will engineer big engineers and technocrats who will travel worldwide to build the world. We will read about an athletic sportsperson in the latest update of Sportstar who hails from a place none other than a place where the Zous settle in unison and in tranquility. We will reach the top in every line. And that is our pledge, the dream of the day when Zou as a people and a leading community be invincible. The strategy is simple – Give me a good number of educated young minds, I will give you a good number of great men and women who must boost your confidence to survive, to live and to lead in this reckless land of ours. May God bless these words which proceeded from the unpolluted mind of a village boy who loves his people. |
Monday, December 8, 2008
Growing Like Leptomorph
Saturday, October 11, 2008
THE NEED OF THE HOUR
What is the need of the hour? That depends upon the person who is thinking of it. If I'm walking along the street and see a beggar with a tin cup, what's the need of the hour? A rupee coin. If a woman is being taken to the hospital, what's the need of the hour? A doctor. If we're on the losing side of a football match, the need of the hour will ultimately be to score the winning or at least a matching goal.
But as a community being looked down upon by other larger or smaller communities, what is the need of the hour? There could be a number of things that we always feel are those need- military, politics, good leader or combination of all these.
Some say, “Well, if we just had a good UG...?” Would a number of barrels alone be the answer? This is quite relevant in this era of gun culture. Our UG(s) should have the potential to match the skill and strength of any other existing UG s around, the need of the hour?
Others say, “If we only had a good leader- God fearing, selfless, teetotaler, etc.” A Zou leader should indeed be a perfect or super human being. This is a society where the messiah is being betrayed by his own people. We are the one who called Gougin a 'cunning fox', someone who is 'too clever for the people.' We called Thangkhanlal a womanizer or a wine briber with our eyes painfully shut to see up to what extent he did good things for us. Hangkhanpao is criticized from top to bottom with or without supporting clues unaware of the fact that we've never done half what he had done for his people. Oh yes, we need a good leader, a leader more capable than all other leaders we had- another need of the hour?
To know what you need, you ought to know what you lack. We lack so many things as a community. As mentioned, we need good leaders as well as strong military power. We are in need of not only better politicians but also a worthy politics. It is politics that will leap us up high above our friends and foes. Good diplomacy is essential in this unavoidable inter tribe relation. Policing through negotiations and discussions will solve misunderstandings and problems. Unless, if not solved with these, the next step would certainly be the manipulation of Force. For example, there were times when the so called Thangkhal group was immature. Leaders had to talk to the responsible initiators and made policies like using the common Zou Holy Bible and Zou Hymn Books in Thangkhal Baptist Churches rather than their conventional Paite/Tedim literature. If they weren't willing to abide to the policy, use of force. The difference in their literature from the mainstream literature made them gone astray. We lacked visionaries.
What is the need of the hour? Where do we start? Frankly, I don't believe it is any of these. I am convinced that until and unless we have a high percentage of literature and a good number of top officers, we will fail in our endeavor. At this hour, a community is foremost judged by the number officer (bureaucrat) it has, the number of graduates and the overall capability. I believe a good number of IAS, MCS, IPS, IFS, and IIM& IIT product business tycoons, high posts in government and private enterprises will really transform the image of our community. People will start respecting the name Zou. Socio-economic condition will automatically be elevated. Education will make us much wiser hence more organized and united.
Shall we know where we stood in the 1980s and where, others? It is pathetic compared to other communities who shared the same condition and opportunities with us all. That difference in the past makes us more different today. Below is a table showing the level of higher education among the Zo ethnic groups in 1981 census.
Sl. no
Name of tribe
No. of Graduate
Postgraduate
Degree in teaching
1
Gangte
76
7
2
2
Hmar
236
19
2
3
Paite
361
18
7
4
Simte
25
1
0
5
Thado
306
18
9
6
Vaiphei
120
7
4
7
Zou
40
4
2
[Source: Computed from statistical data of Census of India, Series 13, Manipur, Part IX]
.
The highest number of graduates (361) belongs to the Paite tribe. Gangte with half our population has double the number of graduates we had. What to do? By that time, these tribes already had top civil officers like the Indian Administrative Service.
I had the opportunity to stay a couple of days at the quarter of Lianzalal Phiamphu, Asst. Manager, RBI while going for an exam at Guwahati. I still remember his words he talked while sitting at the living room before bedtime. “If Paite has 500 officers as of now, we, Zous will have just 50 or less than that. These officers have higher chances and opportunities of bringing up more officers than the less privileged. Therefore the difference will be much higher in times to come.” If those three hundred graduates grew up to 900 at this decade, ours will merely count 150, assuming the same rate of growth.
However there is no hard and fast rule that officers will beget officers, although it may universally be acceptable. Most of ours and others’ officers were from humble background. The above calculation isn’t meant to let us down rather to make us aware where we stood and stand. We still have chances, we can do!
Brethren, we have no more time for futile strife and dispute, trifling and gossiping. We need to grow fast, fast and fast. To grow slowly will be as bad as standing still or even moving backward. We need to grow the fastest to be at the same footing with the rest of them. Motivate the Sangnaupang to aim and achieve high as Abdul Kalam rightly said, “Small aim is a Crime”. Let us make an environment where students could struggle at their tables with minimal hindrance. If you have a sangnaupang lying idle besides you, tell him to open his book, scold him with brotherly love. Coz, we have miles and miles to go. One thing to be kept in mind; everyone isn’t good in studies. Each individual has his own field of excellence. It is crucial to recognize this field and give all the resources we have to it. Be a master of yourself and never turn your head away from God and community, you will not fail. This is what we need.
Wednesday, August 6, 2008
CHARACTER AND SUCCESS - Theodore Roosevelt(26th US Pres.)
A year or two ago I was speaking to a famous Yale professor, one of the most noted scholars in the country, and one who is even more than a scholar, because he is in every sense of the word a man. We had been discussing the Yale-Harvard foot-ball teams, and he remarked of a certain player: "I told them not to take him, for he was slack in his studies, and my experience is that, as a rule, the man who is slack in his studies will be slack in his foot-ball work; it is character that counts in both."
Bodily vigor is good, and vigor of intellect is even better, but far above both is character. It is true, of course, that a genius may, on certain lines, do more than a brave and manly fellow who is not a genius; and so, in sports, vast physical strength may overcome weakness, even though the puny body may have in it the heart of a lion. But, in the long run, in the great battle of life, no brilliancy of intellect, no perfection of bodily development, will count when weighed in the balance against that assemblage of virtues, active and passive, of moral qualities, which we group together under the name of character; and if between any two contestants, even in college sport or in college work, the difference in character on the right side is as great as the difference of intellect or strength the other way, it is the character side that will win.
Of course this does not mean that either intellect or bodily vigor can safely be neglected. On the contrary, it means that both should be developed, and that not the least of the benefits of developing both comes from the indirect effect which this development itself has upon the character. In very rude and ignorant communities all schooling is more or less looked down upon; but there are now very few places indeed in the United States where elementary schooling is not considered a necessity. There are any number of men, however, priding themselves upon being "hard-headed" and "practical," who sneer at book-learning and at every form of higher education, under the impression that the additional mental culture is at best useless, and is ordinarily harmful in practical life.
Not long ago two of the wealthiest men in the United States publicly committed themselves to the proposition that to go to college was a positive disadvantage for a young man who strove for success. Now, of course, the very most successful men we have ever had, men like Lincoln, had no chance to go to college, but did have such indomitable tenacity and such keen appreciation of the value of wisdom that they set to work and learned for themselves far more than they could have been taught in any academy. On the other hand, boys of weak fiber, who go to high school or college instead of going to work after getting through the primary schools, may be seriously damaged instead of benefited. But, as a rule, if the boy has in him the right stuff, it is a great advantage to him should his circumstances be so fortunate as to enable him to get the years of additional mental training. The trouble with the two rich men whose views are above quoted was that, owing largely perhaps to their own defects in early training, they did not know what success really was. Their speeches merely betrayed their own limitations, and did not furnish any argument against education. Success must always include, as its first element, earning a competence for the support of the man himself, and for the bringing up of those dependent upon him. In the vast majority of cases it ought to include financially rather more than this. But the acquisition of wealth is not in the least the only test of success. After a certain amount of wealth has been accumulated, the accumulation of more is of very little consequence indeed from the standpoint of success, as success should be understood both by the community and the individual. Wealthy men who use their wealth aright are a great power for good in the community, and help to upbuild that material national prosperity which must underlie national greatness; but if this were the only kind of success, the nation would be indeed poorly off. Successful statesmen, soldiers, sailors, explorers, historians, poets, and scientific men are also essential to national greatness, and, in fact, very much more essential than any mere successful business man can possibly be. The average man, into whom the average boy develops, is, of course, not going to be a marvel in any line, but, if he only chooses to try, he can be very good in any line, and the chances of his doing good work are immensely increased if he has trained his mind. Of course, if, as a result of his high-school, academy, or college experience, he gets to thinking that the only kind of learning is that to be found in books, he will do very little; but if he keeps his mental balance—that is, if he shows character—he will understand both what learning can do and what it cannot, and he will be all the better the more he can get.
A good deal the same thing is true of bodily development. Exactly as one kind of man sneers at college work because he does not think it bears any immediate fruit in money-getting, so another type of man sneers at college sports because he does not see their immediate effect for good in practical life. Of course, if they are carried to an excessive degree, they are altogether bad. It is a good thing for a boy to have captained his school or college eleven, but it is a very bad thing if, twenty years afterward, all that can be said of him is that he has continued to take an interest in foot-ball, base-ball, or boxing, and has with him the memory that he was once captain. A very acute observer has pointed out that, not impossibly, excessive devotion to sports and games has proved a serious detriment in the British army, by leading the officers and even the men to neglect the hard, practical work of their profession for the sake of racing, foot-ball, base-ball, polo, and tennis—until they received a very rude awakening at the hands of the Boers. Of course this means merely that any healthy pursuit can be abused. The student in a college who "crams" in order to stand at the head of his class, and neglects his health and stunts his development by working for high marks, may do himself much damage; but all that he proves is that the abuse of study is wrong. The fact remains that the study itself is essential. So it is with vigorous pastimes. If rowing or foot-ball or base-ball is treated as the end of life by any considerable section of a community, then that community shows itself to be in an unhealthy condition. If treated as it should be,—that is, as good, healthy play,—it is of great benefit, not only to the body, but in its effect upon character. To study hard implies character in the student, and to work hard at a sport which entails severe physical exertion and steady training also implies character.
All kinds of qualities go to make up character, for, emphatically, the term should include the positive no less than the negative virtues. If we say of a boy or a man, "He is of good character," we mean that he does not do a great many things that are wrong, and we also mean that he does do a great many things which imply much effort of will and readiness to face what is disagreeable. He must not steal, he must not be intemperate, he must not be vicious in any way; he must not be mean or brutal; he must not bully the weak. In fact, he must refrain from whatever is evil. But besides refraining from evil, he must do good. He must be brave and energetic; he must be resolute and persevering. The Bible always inculcates the need of the positive no less than the negative virtues, although certain people who profess to teach Christianity are apt to dwell wholly on the negative. We are bidden not merely to be harmless as doves, but also as wise as serpents. It is very much easier to carry out the former part of the order than the latter; while, on the other hand, it is of much more importance for the good of mankind that our goodness should be accompanied by wisdom than that we should merely be harmless. If with the serpent wisdom we unite the serpent guile, terrible will be the damage we do; and if, with the best of intentions, we can only manage to deserve the epithet of "harmless," it is hardly worth while to have lived in the world at all.
Perhaps there is no more important component of character than steadfast resolution. The boy who is going to make a great man, or is going to count in any way in after life, must make up his mind not merely to overcome a thousand obstacles, but to win in spite of a thousand repulses or defeats. He may be able to wrest success along the lines on which he originally started. He may have to try something entirely new. On the one hand, he must not be volatile and irresolute, and, on the other hand, he must not fear to try a new line because he has failed in another. Grant did well as a boy and well as a young man; then came a period of trouble and failure, and then the Civil War and his opportunity; and he grasped it, and rose until his name is among the greatest in our history. Young Lincoln, struggling against incalculable odds, worked his way up, trying one thing and another until he, too, struck out boldly into the turbulent torrent of our national life, at a time when only the boldest and wisest could so carry themselves as to win success and honor; and from the struggle he won both death and honor, and stands forevermore among the greatest of mankind.
Character is shown in peace no less than in war. As the greatest fertility of invention, the greatest perfection of armament, will not make soldiers out of cowards, so no mental training and no bodily vigor will make a nation great if it lacks the fundamental principles of honesty and moral cleanliness. After the death of Alexander the Great nearly all of the then civilized world was divided among the Greek monarchies ruled by his companions and their successors. This Greek world was very brilliant and very wealthy. It contained haughty military empires, and huge trading cities, under republican government, which attained the highest pitch of commercial and industrial prosperity. Art flourished to an extraordinary degree; science advanced as never before. There were academies for men of letters; there were many orators, many philosophers. Merchants and business men throve apace, and for a long period the Greek soldiers kept the superiority and renown they had won under the mighty conqueror of the East. But the heart of the people was incurably false, incurably treacherous and debased. Almost every statesman had his price, almost every soldier was a mercenary who, for a sufficient inducement, would betray any cause. Moral corruption ate into the whole social and domestic fabric, until, a little more than a century after the death of Alexander, the empire which he had left had become a mere glittering shell, which went down like a house of cards on impact with the Romans; for the Romans, with all their faults, were then a thoroughly manly race—a race of strong, virile character.
Alike for the nation and the individual, the one indispensable requisite is character—character that does and dares as well as endures, character that is active in the performance of virtue no less than firm in the refusal to do aught that is vicious or degraded.
Bodily vigor is good, and vigor of intellect is even better, but far above both is character. It is true, of course, that a genius may, on certain lines, do more than a brave and manly fellow who is not a genius; and so, in sports, vast physical strength may overcome weakness, even though the puny body may have in it the heart of a lion. But, in the long run, in the great battle of life, no brilliancy of intellect, no perfection of bodily development, will count when weighed in the balance against that assemblage of virtues, active and passive, of moral qualities, which we group together under the name of character; and if between any two contestants, even in college sport or in college work, the difference in character on the right side is as great as the difference of intellect or strength the other way, it is the character side that will win.
Of course this does not mean that either intellect or bodily vigor can safely be neglected. On the contrary, it means that both should be developed, and that not the least of the benefits of developing both comes from the indirect effect which this development itself has upon the character. In very rude and ignorant communities all schooling is more or less looked down upon; but there are now very few places indeed in the United States where elementary schooling is not considered a necessity. There are any number of men, however, priding themselves upon being "hard-headed" and "practical," who sneer at book-learning and at every form of higher education, under the impression that the additional mental culture is at best useless, and is ordinarily harmful in practical life.
Not long ago two of the wealthiest men in the United States publicly committed themselves to the proposition that to go to college was a positive disadvantage for a young man who strove for success. Now, of course, the very most successful men we have ever had, men like Lincoln, had no chance to go to college, but did have such indomitable tenacity and such keen appreciation of the value of wisdom that they set to work and learned for themselves far more than they could have been taught in any academy. On the other hand, boys of weak fiber, who go to high school or college instead of going to work after getting through the primary schools, may be seriously damaged instead of benefited. But, as a rule, if the boy has in him the right stuff, it is a great advantage to him should his circumstances be so fortunate as to enable him to get the years of additional mental training. The trouble with the two rich men whose views are above quoted was that, owing largely perhaps to their own defects in early training, they did not know what success really was. Their speeches merely betrayed their own limitations, and did not furnish any argument against education. Success must always include, as its first element, earning a competence for the support of the man himself, and for the bringing up of those dependent upon him. In the vast majority of cases it ought to include financially rather more than this. But the acquisition of wealth is not in the least the only test of success. After a certain amount of wealth has been accumulated, the accumulation of more is of very little consequence indeed from the standpoint of success, as success should be understood both by the community and the individual. Wealthy men who use their wealth aright are a great power for good in the community, and help to upbuild that material national prosperity which must underlie national greatness; but if this were the only kind of success, the nation would be indeed poorly off. Successful statesmen, soldiers, sailors, explorers, historians, poets, and scientific men are also essential to national greatness, and, in fact, very much more essential than any mere successful business man can possibly be. The average man, into whom the average boy develops, is, of course, not going to be a marvel in any line, but, if he only chooses to try, he can be very good in any line, and the chances of his doing good work are immensely increased if he has trained his mind. Of course, if, as a result of his high-school, academy, or college experience, he gets to thinking that the only kind of learning is that to be found in books, he will do very little; but if he keeps his mental balance—that is, if he shows character—he will understand both what learning can do and what it cannot, and he will be all the better the more he can get.
A good deal the same thing is true of bodily development. Exactly as one kind of man sneers at college work because he does not think it bears any immediate fruit in money-getting, so another type of man sneers at college sports because he does not see their immediate effect for good in practical life. Of course, if they are carried to an excessive degree, they are altogether bad. It is a good thing for a boy to have captained his school or college eleven, but it is a very bad thing if, twenty years afterward, all that can be said of him is that he has continued to take an interest in foot-ball, base-ball, or boxing, and has with him the memory that he was once captain. A very acute observer has pointed out that, not impossibly, excessive devotion to sports and games has proved a serious detriment in the British army, by leading the officers and even the men to neglect the hard, practical work of their profession for the sake of racing, foot-ball, base-ball, polo, and tennis—until they received a very rude awakening at the hands of the Boers. Of course this means merely that any healthy pursuit can be abused. The student in a college who "crams" in order to stand at the head of his class, and neglects his health and stunts his development by working for high marks, may do himself much damage; but all that he proves is that the abuse of study is wrong. The fact remains that the study itself is essential. So it is with vigorous pastimes. If rowing or foot-ball or base-ball is treated as the end of life by any considerable section of a community, then that community shows itself to be in an unhealthy condition. If treated as it should be,—that is, as good, healthy play,—it is of great benefit, not only to the body, but in its effect upon character. To study hard implies character in the student, and to work hard at a sport which entails severe physical exertion and steady training also implies character.
All kinds of qualities go to make up character, for, emphatically, the term should include the positive no less than the negative virtues. If we say of a boy or a man, "He is of good character," we mean that he does not do a great many things that are wrong, and we also mean that he does do a great many things which imply much effort of will and readiness to face what is disagreeable. He must not steal, he must not be intemperate, he must not be vicious in any way; he must not be mean or brutal; he must not bully the weak. In fact, he must refrain from whatever is evil. But besides refraining from evil, he must do good. He must be brave and energetic; he must be resolute and persevering. The Bible always inculcates the need of the positive no less than the negative virtues, although certain people who profess to teach Christianity are apt to dwell wholly on the negative. We are bidden not merely to be harmless as doves, but also as wise as serpents. It is very much easier to carry out the former part of the order than the latter; while, on the other hand, it is of much more importance for the good of mankind that our goodness should be accompanied by wisdom than that we should merely be harmless. If with the serpent wisdom we unite the serpent guile, terrible will be the damage we do; and if, with the best of intentions, we can only manage to deserve the epithet of "harmless," it is hardly worth while to have lived in the world at all.
Perhaps there is no more important component of character than steadfast resolution. The boy who is going to make a great man, or is going to count in any way in after life, must make up his mind not merely to overcome a thousand obstacles, but to win in spite of a thousand repulses or defeats. He may be able to wrest success along the lines on which he originally started. He may have to try something entirely new. On the one hand, he must not be volatile and irresolute, and, on the other hand, he must not fear to try a new line because he has failed in another. Grant did well as a boy and well as a young man; then came a period of trouble and failure, and then the Civil War and his opportunity; and he grasped it, and rose until his name is among the greatest in our history. Young Lincoln, struggling against incalculable odds, worked his way up, trying one thing and another until he, too, struck out boldly into the turbulent torrent of our national life, at a time when only the boldest and wisest could so carry themselves as to win success and honor; and from the struggle he won both death and honor, and stands forevermore among the greatest of mankind.
Character is shown in peace no less than in war. As the greatest fertility of invention, the greatest perfection of armament, will not make soldiers out of cowards, so no mental training and no bodily vigor will make a nation great if it lacks the fundamental principles of honesty and moral cleanliness. After the death of Alexander the Great nearly all of the then civilized world was divided among the Greek monarchies ruled by his companions and their successors. This Greek world was very brilliant and very wealthy. It contained haughty military empires, and huge trading cities, under republican government, which attained the highest pitch of commercial and industrial prosperity. Art flourished to an extraordinary degree; science advanced as never before. There were academies for men of letters; there were many orators, many philosophers. Merchants and business men throve apace, and for a long period the Greek soldiers kept the superiority and renown they had won under the mighty conqueror of the East. But the heart of the people was incurably false, incurably treacherous and debased. Almost every statesman had his price, almost every soldier was a mercenary who, for a sufficient inducement, would betray any cause. Moral corruption ate into the whole social and domestic fabric, until, a little more than a century after the death of Alexander, the empire which he had left had become a mere glittering shell, which went down like a house of cards on impact with the Romans; for the Romans, with all their faults, were then a thoroughly manly race—a race of strong, virile character.
Alike for the nation and the individual, the one indispensable requisite is character—character that does and dares as well as endures, character that is active in the performance of virtue no less than firm in the refusal to do aught that is vicious or degraded.
Saturday, June 28, 2008
CHII BANG TAWMNOU IHI TOH
Pankhawm khu hatna ahijiehin mipilte akithutuoh u’a apangkhawm uhi. Nam khat chikhat ihijieh in idihna meimei hilou a idihlouna tan ah zong ikipanpi ding poimaw hi. Adahuoiding khat ahileh dihlouna tana kipanpi malah sanga idihnatana zong kipanpi ngamlou(?), nuomlou(?), sawmlou(?) leh kipanpithei mawng mawnglou khah ding khu ahi. I pankhawm thei louleh, siel eeh bangin tam leizong naopang khatin chiengkang toh ahing thaithaang thei lel hi. Ei tawmnou lakh khat zong phaloute bang achi ding?
Galsat siemte in gal asat masangun galte hatna leh hatlouna asuichien masajel uhi. Galte hatlouna suichet zou in thaltang khatbeh senglou in izouthei hi. Adiehin nagalte sunga lamkaite ahilouleh mipi kala kituohtheilounate bang suichien thei lechin na galkap neija kimkhat zong poimaw khollou ding hi. Britishte in India kumpi simsengloute kituohlouna ana thei ua, tami thei khinkhien in awlawl leh lungkelou in gamsung pumpi ana uh uhi. India kumpite banga eizong hausa hah ‘royal blood’ ngen ihizieh un iumna chietah eehtun-dawn-kawi bangin iki liensah velvul gam uhi. Kituohlou leh pangkhawm theilou mite adingin nam khata a umkhawm uh phattuomna aumsih hi. Gal azoulaa gige ding u’a anamsunguh insung kituohloute bangin kisel leh kitot kibuoina in adimzing ding hi. Hausa vaihawm hah kahi ichi lezong lungpikhuolna leh kiniemkhietna, tuibanga iluonkhawm thei nadingin mang va ui. Midang namdangten ‘Zou te mongmong kituoh leh pangkhawm valong un, simmaw theiding hisih uh’ hing chita uhen, amen.
‘Kamsunga um lei leh haa zong akipetkha jel hi’ chi atawpkhawhna ah igen jel uhi. Ngaidan leh theidan tampi kal ah kitheisiemlouna tampi umding ma hi. Tampen eima sunga gensieng suhfel peipei poimaw hi. Hichibang ikal a thubuoi aumlaitah in nang nahi louleh nachipi, na Zoupii pa midangtoh akisaikhahna khat ang um puut ding hi. Tachibang a thu ang umchieng leh pilvan ngai mama ding hi. Na ham kibahpipa nahutnuom sih lezong agalpa ana panpi da lechin pilhuoi mama hi. Ama aki simmaw leh nang zong angki simmaw ahia aguollelna nang guollelna ahi zosop hi. Ipu ipa te in kingainatna ana neite uh khangthate in inei tasih uhi. Hindan leh nehsuidan in zil nonlou lezong kingainat leh kisawmdawltuona imansahlou uh inam damna ahi. Kingaina tah a ihing pankhawm chiengin ma anbang inawt zungzung thou uh hilou ama?
Phung le tang pen ipaitheilou sil khat ahia, hinanleh ikal a buoina tuntu in izang khajel hi. Phung ngainat seng pen nampi hatna dingin poimaw khollou hi. Phung leh bee tuomtuom iki haja tua u’a ikal uah ‘cold war’ ahing umsah zing hi. Chiindan hoi inei khat ahileh, namdang toh kiteng tamlou nam khat ihi. Tuaziehin pu-le-tu ngen ihi uh a sisan kinai ngen ihi uhi. Tuaziehma in kihajatna ding bangma aumkhasih hi. Mi khat ahing minthang a ahing lawching leh nabepa hikha chet sih nanleh natute, napute, nasungte, namahpate, nanu pute ahilouleh nakinaipi khat ana hitei teiding hi. Nasisan kinaipi khat lawchinna nahajat leh nangma leh nangma kihaja nahia, agensaudingdan zong aumtuom sih hi. Thangminlien atamseng ziehin adangtoh akithiekhiel lou nadinga apatna ahilou leh atawpna a innkuon min gel leng asietna um monglou hi. Asie pen ahileh tuana natupa napupa min namu a nangma a thangsiet hajatna umpen ahi zobou hi. Innsunga vante akoinading mun a ikoi leh insung akituup a, anuomtuom a zahnading poimaw ah ahun bangtah in izang thei uhi.
Khumjiehin, chii bang tawmnou ihi toh pankhawm sanga silhoi zawding eiading sildang aumsih hi. Kideisahtua chiet vai in minam changkang jote maa iphahna ding in pan lakhawm va ui. Laisim sangnaupangte kitoh thathou vai in, hunawng ineisunte uh bangchi leh sepna lienpipi isemthei dinguoi chite kikupna in zang va ui. Laisiem leh sim nuom vevawte chawm in kihanthawn va ui. IAS, IFS, IPS, IRS leh gradeA officer hitheiding neilou kihilou hi. Kideisahtuo in kikup sieusieu lei miphala dinga Pasian in ang siem hituom samlou pi a. Israelte banga Pasian in achii dinga ang siemdoh ahia eiapatin NAMPI (NATION) ang piengdoh ding hi. Namtuom tuom tampi umnanleh ipu Zou minpuo eilou koima umlou hi.
Galsat siemte in gal asat masangun galte hatna leh hatlouna asuichien masajel uhi. Galte hatlouna suichet zou in thaltang khatbeh senglou in izouthei hi. Adiehin nagalte sunga lamkaite ahilouleh mipi kala kituohtheilounate bang suichien thei lechin na galkap neija kimkhat zong poimaw khollou ding hi. Britishte in India kumpi simsengloute kituohlouna ana thei ua, tami thei khinkhien in awlawl leh lungkelou in gamsung pumpi ana uh uhi. India kumpite banga eizong hausa hah ‘royal blood’ ngen ihizieh un iumna chietah eehtun-dawn-kawi bangin iki liensah velvul gam uhi. Kituohlou leh pangkhawm theilou mite adingin nam khata a umkhawm uh phattuomna aumsih hi. Gal azoulaa gige ding u’a anamsunguh insung kituohloute bangin kisel leh kitot kibuoina in adimzing ding hi. Hausa vaihawm hah kahi ichi lezong lungpikhuolna leh kiniemkhietna, tuibanga iluonkhawm thei nadingin mang va ui. Midang namdangten ‘Zou te mongmong kituoh leh pangkhawm valong un, simmaw theiding hisih uh’ hing chita uhen, amen.
‘Kamsunga um lei leh haa zong akipetkha jel hi’ chi atawpkhawhna ah igen jel uhi. Ngaidan leh theidan tampi kal ah kitheisiemlouna tampi umding ma hi. Tampen eima sunga gensieng suhfel peipei poimaw hi. Hichibang ikal a thubuoi aumlaitah in nang nahi louleh nachipi, na Zoupii pa midangtoh akisaikhahna khat ang um puut ding hi. Tachibang a thu ang umchieng leh pilvan ngai mama ding hi. Na ham kibahpipa nahutnuom sih lezong agalpa ana panpi da lechin pilhuoi mama hi. Ama aki simmaw leh nang zong angki simmaw ahia aguollelna nang guollelna ahi zosop hi. Ipu ipa te in kingainatna ana neite uh khangthate in inei tasih uhi. Hindan leh nehsuidan in zil nonlou lezong kingainat leh kisawmdawltuona imansahlou uh inam damna ahi. Kingaina tah a ihing pankhawm chiengin ma anbang inawt zungzung thou uh hilou ama?
Phung le tang pen ipaitheilou sil khat ahia, hinanleh ikal a buoina tuntu in izang khajel hi. Phung ngainat seng pen nampi hatna dingin poimaw khollou hi. Phung leh bee tuomtuom iki haja tua u’a ikal uah ‘cold war’ ahing umsah zing hi. Chiindan hoi inei khat ahileh, namdang toh kiteng tamlou nam khat ihi. Tuaziehin pu-le-tu ngen ihi uh a sisan kinai ngen ihi uhi. Tuaziehma in kihajatna ding bangma aumkhasih hi. Mi khat ahing minthang a ahing lawching leh nabepa hikha chet sih nanleh natute, napute, nasungte, namahpate, nanu pute ahilouleh nakinaipi khat ana hitei teiding hi. Nasisan kinaipi khat lawchinna nahajat leh nangma leh nangma kihaja nahia, agensaudingdan zong aumtuom sih hi. Thangminlien atamseng ziehin adangtoh akithiekhiel lou nadinga apatna ahilou leh atawpna a innkuon min gel leng asietna um monglou hi. Asie pen ahileh tuana natupa napupa min namu a nangma a thangsiet hajatna umpen ahi zobou hi. Innsunga vante akoinading mun a ikoi leh insung akituup a, anuomtuom a zahnading poimaw ah ahun bangtah in izang thei uhi.
Khumjiehin, chii bang tawmnou ihi toh pankhawm sanga silhoi zawding eiading sildang aumsih hi. Kideisahtua chiet vai in minam changkang jote maa iphahna ding in pan lakhawm va ui. Laisim sangnaupangte kitoh thathou vai in, hunawng ineisunte uh bangchi leh sepna lienpipi isemthei dinguoi chite kikupna in zang va ui. Laisiem leh sim nuom vevawte chawm in kihanthawn va ui. IAS, IFS, IPS, IRS leh gradeA officer hitheiding neilou kihilou hi. Kideisahtuo in kikup sieusieu lei miphala dinga Pasian in ang siem hituom samlou pi a. Israelte banga Pasian in achii dinga ang siemdoh ahia eiapatin NAMPI (NATION) ang piengdoh ding hi. Namtuom tuom tampi umnanleh ipu Zou minpuo eilou koima umlou hi.
Wednesday, June 4, 2008
Niccolò Machiavelli- The Prince
Niccolò Machiavelli- The Prince
Niccolò di Bernardo dei Machiavelli (May 3, 1469 – June 21, 1527) was an Italian diplomat, political philosopher, musician, poet, and playwright. Machiavelli was a figure of the Italian Renaissance, and a central figure of its political scene. In June of 1498, following the ouster and execution of Savonarola, the Great Council elected Machiavelli as the second chancellor of the Republic of Florence.[1]
He is best known for his treatises on realist political theory (The Prince) on the one hand and republicanism (Discourses on Livy) on the other. These two written works, in addition to his History of Florence (which was commissioned by the Medici family), were published posthumously in 153
'The Prince' is widely regarded as one of the most influential books on politics, especially on the acquisition, perpetuation, and use of political power in the western world. Machiavelli's observations continue to resonate with politicians, students, and scholars. Not intending his writing to be a scholarly treatise on political theory, Machiavelli wrote The Prince to gain the favor of the ruling Medici family, offering advice on how a prince might gain and keep power.
Machiavelli justified rule by force rather than by law. Accordingly, The Prince seems to justify a number of actions done merely to perpetuate power. It is a classic study of power - how to get it, expand it and use it for maximum effect.
He also makes a point of declaring that he will not discuss republics, stating, "Of Republics I shall not now speak, having elsewhere spoken of them at length. Here I shall treat exclusively of Princedoms, and, filling in the outline above traced out, shall proceed to examine how such States are to be governed and maintained."
Defense and military
Having discussed the various types of principalities, Machiavelli turns to the ways a state can attack other territories or defend itself. The two most essential foundations for any state, whether old or new, are sound laws and strong military forces. A self-sufficient prince is one who can meet any enemy on the battlefield. However, a prince that relies solely on fortifications or on the help of others and stands on the defensive is not self-sufficient. If a prince cannot raise a formidable army and must rely on defense, he must fortify his city. A well-fortified city is not a likely target for attack and if it is, most armies cannot endure an extended siege. However, during a siege a virtuous prince will keep the morale of his subjects high, while removing all dissenters. Therefore, as long as the city is properly defended and has enough supplies, a wise prince can withstand any siege.
Machiavelli takes a strong stance against the use of mercenary forces, troops that are hired to fight for a wage. He believes mercenary forces are useless to a ruler because they are undisciplined, cowardly, and without any loyalty. Their only motivation to fight is for money. Machiavelli attributes the Italian city states' weakness to the reliance on mercenary armies.
Machiavelli also warns against using auxiliary forces, troops that are borrowed from an ally, because if they win, the employer is under their favor and if they lose, the employer is ruined. Auxiliary forces are more dangerous than mercenary forces because they are united and controlled by capable leaders who may turn against their employers.
The main concern for a prince should be war, or the preparation thereof. It is through war a hereditary prince maintains his power and a private citizen rises to power. Machiavelli advises that a prince must frequently hunt in order to keep the body fit and allow the prince to learn the immediate landscape surrounding his kingdom. Through this, he can best learn how to protect his territory and how to advance upon others similar. Likewise, for intellectual strength, it is advised that a prince be given to the study of great military men so that he may imitate their successes and avoid their mistakes. A prince that is diligent in times of peace will be ready in times of adversity. Machiavelli writes, “thus, when fortune turns against him he will be prepared to resist it.”
Reputation of a prince
Concerning the behavior of a prince toward his subjects, Machiavelli writes: "Many men have imagined republics and principalities that never really existed at all. Yet the way men live is so far removed from the way they ought to live that anyone who abandons what is for what should be pursues his downfall rather than his preservation; for a man who strives after goodness in all his acts is sure to come to ruin, since there are so many men who are not good." Since there are many possible qualities that a prince can be said to possess, he must not be overly concerned about having all the good ones. Also, a prince may be perceived to be merciful, faithful, humane, frank, and religious, but he should only seem to have these qualities. A prince cannot truly have these qualities because at times it is necessary to act against them. Although a bad reputation should be avoided, this is not crucial in maintaining power. The only ethic that matters is one that is beneficial to the prince in dealing with the concerns of his state
Generosity vs. parsimony
If a prince is overly generous to his subjects, Machiavelli asserts he will lose appreciation and will only cause greed for more. Additionally, being over-generous is not economical, because eventually all resources will be exhausted. This results in higher taxes and will bring grief upon the prince. Then, if he decides to discontinue or limit his generosity, he will be labeled as a miser. Thus, Machiavelli summarizes that guarding against the people’s hatred is more important than building up a reputation for generosity. A wise prince should be more willing to be reputed a miser than be hated for trying to be too generous.
Cruelty vs. mercy
In answering the question of whether it is better to be loved than feared, Machiavelli writes, “The answer is of course, that it would be best to be both loved and feared. But since the two rarely come together, anyone compelled to choose will find greater security in being feared than in being loved.” 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. Above all, Machiavelli argues, do not interfere with the property of the 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. Although Hannibal's army consisted of men of various races, they were never rebellious because they feared their leader. Scipio's men, on the other hand, were known for their mutiny and dissension.
Avoiding contempt and hatred
Machiavelli observes that most men are content as long as they are not deprived of their property and women. A prince should command respect through his conduct, because a prince that is highly respected by his people is unlikely to face internal struggles. Additionally, a prince who does not raise the contempt of the nobles and keeps the people satisfied, Machiavelli assures, should have no fear of conspirators.
Gaining stuff
A prince earns honor by completing great feats. King Ferdinand of Spain is cited by Machiavelli as an example of a lowly monarch who gained esteem by showing his ability through great feats and who, in the name of religion, conquered many territories and kept his subjects occupied so that they had no chance to rebel. Regarding two warring states, Machiavelli asserts it is always wiser to choose a side, rather than to be neutral. Machiavelli then provides the following reasons why:
If your allies win, you benefit whether or not you have more power than they have.
If you are more powerful, then your allies are under your command; if your allies are stronger, they will always feel a certain obligation to you for your help.
If your side loses, you still have an ally in the loser.
Machiavelli also notes that it is wise for a prince not to ally with a stronger force unless compelled to do so. In conclusion, the most important virtue is having the wisdom to discern what ventures will come with the most reward and then pursuing it courageously.
Nobles and staff
The selection of quality servants is reflected directly upon the prince’s intelligence, so if they are loyal the prince is considered wise; however, when they are otherwise, the prince is open to adverse criticism. Machiavelli asserts that there are three types of intelligence:
The kind that understands things for itself- which is great to have.
The kind that understands what others can understand- which is good to have.
The kind that does not understand for itself, nor through others- which is useless to have.
If the prince does not have the first type of intelligence, he should at least have the second type. For, as Machiavelli states, “A prince must have the discernment to recognize the good or bad in what another says or does even though he has no acumen himself".
Avoiding flatterers
A prudent prince should have a select group of wise counselors to advise him truthfully on matters all the time. All their opinions should be taken into account. Ultimately, the decision should be made by the counselors and carried out absolutely. If a prince is given to changing his mind, his reputation will suffer. A prince must have the wisdom to recognize good advice from bad. Machiavelli gives an example in Emperor Maximilian I; Maximilian, who was secretive, never consulted others, but once he ordered his plans and met dissent, he immediately changed them.
Fortune
Machiavelli argues that fortune is only the judge of half our actions and we have control over the other half. He expresses a high opinion of Cesare Borgia, but says he lost power because of unexpected illness. Machiavelli compares fortune to a torrential river that cannot be easily controlled during flooding season. In periods of calm, however, people can erect dams and levees in order to minimize its impact. Fortune, Machiavelli argues, seems to strike at the places where no resistance is offered, as is the case in Italy. Additionally, a prince’s rule must be suited and adjusted for the times. In a more controversial metaphor, Machiavelli writes that "it is better to be impetuous than cautious, because fortune is a woman; and it is necessary, if one wants to hold her down, to beat her and strike her down."[2] Some translations use the word "rape," although it is disputed. However, the attitude encapsulates Machiavelli's view of power and his understanding of the lust which follows it. A prince should imitate the actions of great men before him but only to a certain extent, then mimic them and adjust certain respects of his predecessors' ideas.
Niccolò di Bernardo dei Machiavelli (May 3, 1469 – June 21, 1527) was an Italian diplomat, political philosopher, musician, poet, and playwright. Machiavelli was a figure of the Italian Renaissance, and a central figure of its political scene. In June of 1498, following the ouster and execution of Savonarola, the Great Council elected Machiavelli as the second chancellor of the Republic of Florence.[1]
He is best known for his treatises on realist political theory (The Prince) on the one hand and republicanism (Discourses on Livy) on the other. These two written works, in addition to his History of Florence (which was commissioned by the Medici family), were published posthumously in 153
'The Prince' is widely regarded as one of the most influential books on politics, especially on the acquisition, perpetuation, and use of political power in the western world. Machiavelli's observations continue to resonate with politicians, students, and scholars. Not intending his writing to be a scholarly treatise on political theory, Machiavelli wrote The Prince to gain the favor of the ruling Medici family, offering advice on how a prince might gain and keep power.
Machiavelli justified rule by force rather than by law. Accordingly, The Prince seems to justify a number of actions done merely to perpetuate power. It is a classic study of power - how to get it, expand it and use it for maximum effect.
He also makes a point of declaring that he will not discuss republics, stating, "Of Republics I shall not now speak, having elsewhere spoken of them at length. Here I shall treat exclusively of Princedoms, and, filling in the outline above traced out, shall proceed to examine how such States are to be governed and maintained."
Defense and military
Having discussed the various types of principalities, Machiavelli turns to the ways a state can attack other territories or defend itself. The two most essential foundations for any state, whether old or new, are sound laws and strong military forces. A self-sufficient prince is one who can meet any enemy on the battlefield. However, a prince that relies solely on fortifications or on the help of others and stands on the defensive is not self-sufficient. If a prince cannot raise a formidable army and must rely on defense, he must fortify his city. A well-fortified city is not a likely target for attack and if it is, most armies cannot endure an extended siege. However, during a siege a virtuous prince will keep the morale of his subjects high, while removing all dissenters. Therefore, as long as the city is properly defended and has enough supplies, a wise prince can withstand any siege.
Machiavelli takes a strong stance against the use of mercenary forces, troops that are hired to fight for a wage. He believes mercenary forces are useless to a ruler because they are undisciplined, cowardly, and without any loyalty. Their only motivation to fight is for money. Machiavelli attributes the Italian city states' weakness to the reliance on mercenary armies.
Machiavelli also warns against using auxiliary forces, troops that are borrowed from an ally, because if they win, the employer is under their favor and if they lose, the employer is ruined. Auxiliary forces are more dangerous than mercenary forces because they are united and controlled by capable leaders who may turn against their employers.
The main concern for a prince should be war, or the preparation thereof. It is through war a hereditary prince maintains his power and a private citizen rises to power. Machiavelli advises that a prince must frequently hunt in order to keep the body fit and allow the prince to learn the immediate landscape surrounding his kingdom. Through this, he can best learn how to protect his territory and how to advance upon others similar. Likewise, for intellectual strength, it is advised that a prince be given to the study of great military men so that he may imitate their successes and avoid their mistakes. A prince that is diligent in times of peace will be ready in times of adversity. Machiavelli writes, “thus, when fortune turns against him he will be prepared to resist it.”
Reputation of a prince
Concerning the behavior of a prince toward his subjects, Machiavelli writes: "Many men have imagined republics and principalities that never really existed at all. Yet the way men live is so far removed from the way they ought to live that anyone who abandons what is for what should be pursues his downfall rather than his preservation; for a man who strives after goodness in all his acts is sure to come to ruin, since there are so many men who are not good." Since there are many possible qualities that a prince can be said to possess, he must not be overly concerned about having all the good ones. Also, a prince may be perceived to be merciful, faithful, humane, frank, and religious, but he should only seem to have these qualities. A prince cannot truly have these qualities because at times it is necessary to act against them. Although a bad reputation should be avoided, this is not crucial in maintaining power. The only ethic that matters is one that is beneficial to the prince in dealing with the concerns of his state
Generosity vs. parsimony
If a prince is overly generous to his subjects, Machiavelli asserts he will lose appreciation and will only cause greed for more. Additionally, being over-generous is not economical, because eventually all resources will be exhausted. This results in higher taxes and will bring grief upon the prince. Then, if he decides to discontinue or limit his generosity, he will be labeled as a miser. Thus, Machiavelli summarizes that guarding against the people’s hatred is more important than building up a reputation for generosity. A wise prince should be more willing to be reputed a miser than be hated for trying to be too generous.
Cruelty vs. mercy
In answering the question of whether it is better to be loved than feared, Machiavelli writes, “The answer is of course, that it would be best to be both loved and feared. But since the two rarely come together, anyone compelled to choose will find greater security in being feared than in being loved.” 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. Above all, Machiavelli argues, do not interfere with the property of the 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. Although Hannibal's army consisted of men of various races, they were never rebellious because they feared their leader. Scipio's men, on the other hand, were known for their mutiny and dissension.
Avoiding contempt and hatred
Machiavelli observes that most men are content as long as they are not deprived of their property and women. A prince should command respect through his conduct, because a prince that is highly respected by his people is unlikely to face internal struggles. Additionally, a prince who does not raise the contempt of the nobles and keeps the people satisfied, Machiavelli assures, should have no fear of conspirators.
Gaining stuff
A prince earns honor by completing great feats. King Ferdinand of Spain is cited by Machiavelli as an example of a lowly monarch who gained esteem by showing his ability through great feats and who, in the name of religion, conquered many territories and kept his subjects occupied so that they had no chance to rebel. Regarding two warring states, Machiavelli asserts it is always wiser to choose a side, rather than to be neutral. Machiavelli then provides the following reasons why:
If your allies win, you benefit whether or not you have more power than they have.
If you are more powerful, then your allies are under your command; if your allies are stronger, they will always feel a certain obligation to you for your help.
If your side loses, you still have an ally in the loser.
Machiavelli also notes that it is wise for a prince not to ally with a stronger force unless compelled to do so. In conclusion, the most important virtue is having the wisdom to discern what ventures will come with the most reward and then pursuing it courageously.
Nobles and staff
The selection of quality servants is reflected directly upon the prince’s intelligence, so if they are loyal the prince is considered wise; however, when they are otherwise, the prince is open to adverse criticism. Machiavelli asserts that there are three types of intelligence:
The kind that understands things for itself- which is great to have.
The kind that understands what others can understand- which is good to have.
The kind that does not understand for itself, nor through others- which is useless to have.
If the prince does not have the first type of intelligence, he should at least have the second type. For, as Machiavelli states, “A prince must have the discernment to recognize the good or bad in what another says or does even though he has no acumen himself".
Avoiding flatterers
A prudent prince should have a select group of wise counselors to advise him truthfully on matters all the time. All their opinions should be taken into account. Ultimately, the decision should be made by the counselors and carried out absolutely. If a prince is given to changing his mind, his reputation will suffer. A prince must have the wisdom to recognize good advice from bad. Machiavelli gives an example in Emperor Maximilian I; Maximilian, who was secretive, never consulted others, but once he ordered his plans and met dissent, he immediately changed them.
Fortune
Machiavelli argues that fortune is only the judge of half our actions and we have control over the other half. He expresses a high opinion of Cesare Borgia, but says he lost power because of unexpected illness. Machiavelli compares fortune to a torrential river that cannot be easily controlled during flooding season. In periods of calm, however, people can erect dams and levees in order to minimize its impact. Fortune, Machiavelli argues, seems to strike at the places where no resistance is offered, as is the case in Italy. Additionally, a prince’s rule must be suited and adjusted for the times. In a more controversial metaphor, Machiavelli writes that "it is better to be impetuous than cautious, because fortune is a woman; and it is necessary, if one wants to hold her down, to beat her and strike her down."[2] Some translations use the word "rape," although it is disputed. However, the attitude encapsulates Machiavelli's view of power and his understanding of the lust which follows it. A prince should imitate the actions of great men before him but only to a certain extent, then mimic them and adjust certain respects of his predecessors' ideas.
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