Many readers have found evidence in this chapter and the previous one for Machiavelli's approval of vicious behavior. Clearly, Machiavelli admires the energy and ability (virtù) of men like Agathocles, but he is careful to qualify his approval. He says that it cannot be called "virtue" (and here he uses the same word, virtù) for a prince to be devoid of conscience. Criminal acts may give a prince power, but they cannot place him among the truly great rulers of history, whose acts are to be admired and imitated. However, it is difficult to reconcile Machiavelli's criticism of Agathocles and Oliverotto with his glowing admiration of Cesare Borgia, particularly when all three employed the same tactic of inviting their opponents to a supposedly friendly setting and then murdering them. Oliverotto, in fact, foolishly fell for this ploy after using it himself, having been betrayed by a better betrayer, namely Borgia.
At this point in the argument, Machiavelli the moralist steps away, and Machiavelli the coolly rational observer of politics returns. How is it, he asks, that criminals like this stay securely in power when many leaders who have done much less evil cannot keep their positions? He replies that even evil acts may be put to good use if they are handled properly. Evils done in the beginning, to secure the new state and to establish orderly government and not made into a habit may be excusable, even in Agathocles' case—a striking observation, because Machiavelli had previously called him devoid of truth, pity, or religion. This may explain why he can approve of Borgia but nominally condemn Agathocles and Oliverotto: He views Borgia as a bringer of order and unity to a divided and suffering Italy. As long as evils are turned as quickly as possible to benefits for one's subjects, they can be forgiven, because, as Machiavelli has already observed, it is impossible for conquerors to avoid injuring some of their subjects at first. There are other practical reasons to avoid terrorizing one's subjects, for if a prince abuses them constantly, he will never be able to rely on their support, a point to which Machiavelli returns in the next chapter.
While Machiavelli does not exactly advocate criminal acts, neither does he oppose them, as long as they achieve the desired goal. If one chooses not to call this stance immoral, it is at least amoral; that is, not concerned with the moral value of an action. The philosophy of "the end justifies the means" has often been associated with Machiavelli and is easily subject to abuses in the name of progress.
