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I believe ... that luck is arbiter of half our actions, but that allows us control over the other half, approximately. Compare the luck to a raging river that when enraged, flood plain, tips homes and buildings, removes earth from one place to deposit it in another. All flee before his fury, gives everything without being able to stop it. However, despite this nature, when the waters flow quietly is possible to build defenses against them, dikes and dams, so that when grow back, diverted by a canal so that its momentum is less savage and devastating. So it is with luck, showing all his power when he was not put any effort to resist him, then directing his fury at the points where you know there is no dike or dam to stop it. / ... / What you said here can be quite covering the resistance to fortune in general. / ... / The prince who bases his power entirely on luck is ruined when it changes. I also believe it is prudent who acts according to the circumstances, and so is unhappy who acts in opposition to what your time demands. The success or failure of the Prince, for Machiavelli does not depend on luck, but the way he acts in the circumstances. Having appropriate methods and safe paths and to prevent possible weather, the man of virtù can conquer the goddess. To SCHLESENER (1989); What is, at bottom, is a compliment to rationality and freedom of man: mastering the fortune, acting with autonomy means grasping the concrete relations and recognize the new situations and in the movement of life. The successful result of man's ability to understand his time, but intelligence alone is limited; winning luck does not depend solely on the intellect (understanding), but also the desire (wanting) must be bold and daring, more than prudent, it is indispensable to have courage, bravery, brashness ... ie, the power of man is to know his intelligence work related to his boldness, not only reason but also imagination, desire, permeate politics and make room for the creation of the new. Is this new Machiavelli brings with such intensity and that this involves confronting luck. It is the human that manifests and overlaps with determinism. It is a new redefinition of power and strength that is founded on. This implies that "(...) it is no longer just
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Vjerujem da ... sreća je arbitar pol našim akcijama, ali to nam omogućuje kontrolu nad drugom poluvremenu, otprilike. Usporedite sreću na uzburkanu rijeku da kada bijesan, poplavnom području, savjeti kuća i zgrada, uklanja zemlju s jednog mjesta na deponirati u drugu. Svi bježe pred njegovim bijesom, daje sve, bez mogućnosti da ga se zaustavi. Međutim, unatoč tom prirodom, kada je vode otječu tiho je moguće graditi obranu protiv njih, nasipi i brane, tako da, kad narastu, zanio kanala, tako da je njegov zamah je manje divlji i razorne. Tako je i sa malo sreće, pokazujući svu svoju snagu kada ga nije stavio nikakav napor da ga tuži, onda usmjeravaju svoj bijes na mjestima gdje znaju da nema dike ili majka da ga se zaustavi. / ... / Ono što je ovdje rečeno može biti vrlo pokrivanje otpornost na sreću općenito. / ... / Princ koji svoje snage u cijelosti na sreću je uništen kada se mijenja. Također vjerujem da je razumna, koji djeluje u skladu s okolnostima, i tako je nesretna, koji djeluje u opoziciji što vaše vrijeme zahtjeve. Uspjeh ili neuspjeh Princa, za Machiavellija ne ovisi o sreći, ali način na koji on djeluje u danim okolnostima. Nakon odgovarajuće metode i sigurne staze, a kako bi se spriječilo moguće Vrijeme, čovjek Virtu može osvojiti božicu. Na SCHLESENER (1989); (...) Ono što je, po dnu, je kompliment racionalnosti i slobode čovjeka: Ovladavanje sreće, djelujući s autonomija znači hvatalo konkretne odnose i prepoznati nove situacije i na kretanje života. Uspješna rezultat čovjekova sposobnost da razumiju svoje vrijeme, ali inteligencija sama je ograničeno, pobjednička sreća ne ovisi samo o intelektu (razumijevanja), ali i želja (pod utjecajem) mora biti hrabar i odvažan, više nego razumna, neophodno je imati hrabrosti, hrabrosti, brashness ... odnosno, moć čovjeka je znati njegovu inteligenciju poslove vezane za njegovu smjelost, nije jedini razlog, ali i mašta, želja, prožeti politiku i napraviti prostor za stvaranje novog. Je li ovo novi Machiavelli donosi s takvim intenzitetom, a da to uključuje kojima se suočava sreću. To je ljudski da se manifestira i preklapa s determinizma. To je novi redefiniranje moći i snage koja se temelji na. To podrazumijeva da "(...) to više nije samo