Italian: Virtù is a concept theorized by Niccolò Machiavelli, centered on the martial spirit and ability of a population or leader,[1] but also encompassing a broader collection of traits necessary for maintenance of the state and "the achievement of great things."[2] [3]
In a secondary development, the same word came to mean an object of art.
Italian: Virtù, an Italian word meaning "virtue" or "power",[4] is derived from the Latin Latin: [[virtus]] (lit. "manliness" but for a sense of 'man' closer to 'gentleman' than 'masculine' or 'male'). It describes the qualities desirable for a man, as opposed to Italian: vizio (vice). In the Italian language, the term Italian: virtù is historically related to the Greek concept of, the Latin Latin: virtus, and Medieval Catholic virtues, e.g. the Seven virtues. Thus Machiavelli's use of the term is linked to the concept of virtue ethics.
Aristotle had early raised the question "whether we ought to regard the virtue of a good man and that of a sound citizen as the same virtue";[5] Thomas Aquinas stressed that sometimes "someone is a good citizen who has not the quality... [of] a good man".[6]
Machiavelli suggests a different set of virtues than Aristotle and Thomas Aquinas, apparently with less focus on beneficence and concord, and with more focus on courage. According to Machiavelli, Italian: virtù includes pride, bravery, skill, forcefulness, and an ability to harness ruthlessness when necessary.
Florentine republicans at the turn of like Francesco Guicciardini rediscovered the classical concept of the virtue of the active citizen, and looked to it for an answer to the problems of preserving their city-state's independence.[7]
Machiavelli extended the study of classical virtue to include skill, valor, and leadership, and to encompass the individual prince or war-leader as well.[8]
Italian: Virtù, for Machiavelli, was not equivalent to moral virtue, but was instead linked to the French: [[National interest|raison d'État]]. Indeed, what was good for the prince may be contradictory to that which is morally good in both the classical and Christian sense.
Both the positive Machiavellian idealisation of the virtues of ancient Roman republicanism, and the negative image of Italian: virtù as German: [[realpolitik]] passed into the wider European consciousness over the centuries that followed.[9]
A secondary English meaning developed in the 18th century: a curio or art-object — something of value in itself.[10] Thus Horace Walpole could refer to “my books, my virtus and my other follies”.[11]
Following the establishment of the Royal Academy in 1768, one contemporary considered that “the taste for virtu has become universal; persons of all ranks and degrees set up for connoisseurs”.[12]