《君主论·第九章·市民的君主国》第1节
But coming to the other point—where a leading citizen becomes the prince of his country, not by wickedness or any intolerable violence, but by the favour of his fellow citizens—this may be called a civil principality: nor is genius or fortune altogether necessary to attain to it, but rather a happy shrewdness. I say then that such a principality is obtained either by the favour of the people or by the favour of the nobles. Because in all cities these two distinct parties are found, and from this it arises that the people do not wish to be ruled nor oppressed by the nobles, and the nobles wish to rule and oppress the people; and from these two opposite desires there arises in cities one of three results, either a principality, self-government, or anarchy. A principality is created either by the people or by the nobles, accordingly as one or other of them has the opportunity; for the nobles, seeing they cannot withstand the people, begin to cry up the reputation of one of themselves, and they make him a prince, so that under his shadow they can give vent to their ambitions. The people, finding they cannot resist the nobles, also cry up the reputation of one of themselves, and make him a prince so as to be defended by his authority. He who obtains sovereignty by the assistance of the nobles maintains himself with more difficulty than he who comes to it by the aid of the people, because the former finds himself with many around him who consider themselves his equals, and because of this he can neither rule nor manage them to his liking. But he who reaches sovereignty by popular favour finds himself alone, and has none around him, or few, who are not prepared to obey him.
注释摘要
在这一节的开头，马基雅维利将论述转向了市民君主国——一种并非靠罪恶或赤裸裸的暴力，而是凭借同胞公民的拥戴而登上君位的模式。他从分析这座城市的内在分裂入手：任何城邦都同时存在着两种相互对立的欲望，人民不愿被贵族统治和压迫，而贵族则渴望统治和压迫人民。这种张力并非偶然的道德缺陷，而是城邦政治机体中一种常态的力量格局。在由此产生的三种可能结果——君主国、自治或无…