11). The extent of ingratitude in a republic is not viewed as just a matter of accident outside of human control. Instead, a republic's ingratitude depends upon its founding and its responses to accidents. If a republic does not have a perfect order, but has provided a foundation so as to become better, it can "by the occurrence of accidents become perfect" (D I 2.10). .
It is almost certainly an oxymoron to mention any concept labeled to be "Machiavellian justice," as much of the Florentine diplomat's work is provided under the premise that a proper order of the soul is a weakness and detrimental to the republic. Establishing a good order of the soul takes time which Machiavelli doesn't believe is available. Nature is constantly working against us, in Machiavelli's eyes, from the moment we are born and the motions of nature cause for time to be regarded as scarce to humans. Because "all things of men are in motion," the only motion that can be made by a republic is either to rise in prosperity or to fall in failure (D I.6.23). Time spent not pushing the republic toward success as he sees it would be time spent ultimately pushing the republic closer to succumbing to failure. Machiavelli doesn't see an attainable middle ground between creating excessive strength to protect the republic and harboring weakness which he feels will collapse the republic. The only option to preserve the republic he regards as practical is one which will inspire military and industrial innovation by any means necessary. Republics are not maintained through acts of avoiding war, and therefore, Machiavelli assumes the approach that they must be maintained through always having the means of striking first. This mindset he offers lays its foundation upon the necessity of carrying out injustices in the name of republic.
When thoughts of "justice" were pondered in Ancient Greece, early students of Socrates accepted actions that were to the benefit of friends and detriment of enemies as the standard definition of justice (Plato I.
