a statesman of Florence who advocated a strong central government (1469-1527)

Machiavelli isn「t necessarily defending or recommending this behavior; he」s just reporting the facts.

马基雅弗利并不一定是在推崇这些做法，或者为之辩解；他只是实话实说。

Machiavelli USES these two psychological and even in some ways quasi-medical terms, humors, to designate two classes of people on which every society is based.

马基雅维利运用这两个心理学上的，甚至某种程度上準医学的术语，人民特质，来界定两种不同阶级的人，每个社会都以此为基础。

In his book The Prince, Machiavelli examines what rulers actually do to maintain power.

在他的《君主论》一书中，马基雅弗利审视了统治者是如何保住自己的权力的。

And if you want to join the political game, you must be prepared to get your hands dirty,? And what Machiavelli means by that,? How he comes to this problem.

如果你想参与到政治游戏中去，你必须做好弄脏你的手的準备，马基雅维利这么说是什么意思，他是如何谈到这个问题的。

Another possible explanation for this apparent contradiction is that Machiavelli excused some evil means if the end was sufficiently noble.

另一种为这个明显自相矛盾的可能的解释是马基雅维里谅解了某些邪恶手段，如果目的足够正当的话。

Thiswork was popular among Italian humanists, many of whom ownedmanuscript copies of it, and Latin translations were published inItaly in 1482 and 1492 that Machiavelli no doubt read.

这部作品很受意大利人本主义学家欢迎，他们中的许多人都有它的抄本，而且它的拉丁文译本于1482年和1492年在意大利出版，无疑马基雅维里读过此译本。

Machiavelli said in that famous chapter 25, that the prince, if he is lucky, will master fortuna about half the time, only about 50% of the time.

马基雅维利在有名的第25章里说，君主，如果他幸运的话，可以在一半的时间里掌握命运，仅仅是50%的时间。

Religion had to bring a softening effect upon against the violent and bestial character of the early Romans. But for us today, Machiavelli writes, religion has to serve the opposite purpose.

宗教必须带来一种缓和效应，用以针对,早期罗马人的野蛮残忍的性格,但是对于今天的我们来说，马基雅维利写道，宗教不得不为相反的目的服务。

Machiavelli employs an Italian version (sangiachie) of the Turkish word, meaning an administrative district of a Turkish vilayet or province.

马基雅维里使用了这个土耳其语的意大利译名(sangiachie)，意思是土耳其行政区或省份的行政区划。

Perhaps, but Machiavelli would not have advised his prince to rely upon it.

或许吧。但马基雅弗利不会建议他的君王依赖这种策略。

In a private letter to Ricciardo Becchi dated 8 March 1498, Machiavelli described one of Savonarola’s impassioned sermons quite critically.

在一封于 1498年3月8号写给里卡多·贝奇的信里，马基雅维里以严厉批评的口吻叙述了萨沃纳罗拉的一次慷慨激昂的布道。

Machiavelli gives him a knife.

马基雅维利给了他一把刀子。

Maybe they are exaggerations and I think to some degree they are but it's revealing that both of these very serious readers of Machiavelli took him to be an apostle of freedom.

也许他们过于夸张了，而且我认为，某种程度上他们确实是，但具有启迪意义的是，这两个严肃的马基雅维利的读者，都把他看作自由的传道者。

Yet in many ways, Machiavelli proceeds to deprecate the virtues of the nobility, perhaps to our surprise.

然而在很多方面，马基雅维利却抨击,贵族阶级的所谓美德，或许这令我们很惊讶。

The terms are closely related, but Machiavelli has no rigid definitions of what they imply.

这些术语联系非常紧密，不过马基雅维里对它们的意思并没有严格的定义。