Machiavelli did not so much redefine the term "virtue- but placed it in the perspective of a realist. In a certain sense, perhaps Thrasymachus was right when he said, "justice or right is simply what is in the interest of the stronger party."" (The Republic, Plato, pg. 19) If by "right- one could mean what furthers oneself and one's people. If, in a realistic interpretation of the word, "virtue- also means what will bring one's prosperity, then "virtue- is also in the interest of the stronger party if his course of action is in his best interest. So no matter what a prince does, he can be virtuous if he furthers the success of himself, his kingdom and his people. But if a prince acts in a virtuous way, in the traditional sense of the word, he could actually be partaking in a vice if his actions are detrimental to his state and people. While also redefining virtue, Machiavelli also cleverly switches the roles of vice and virtue from their original meaning to their complete opposites. This chapter of the book changes the relativity of morality and virtue in the light of the political world. His use of rhetoric pursues philosophical terms and motifs in a sense comparative to politics and the life and rule of a prince and comes to its pinnacle in this chapter. It is here that Machiavelli decides to stop trying to reach towards this ideal way of life and a utopian society and decides to think in reality. Instead of wondering what could or ought to be, Machiavelli is looking at history objectively and is seeing what was done in the past, how success was achieved and lost, and how to advise present princes and rulers (particularly Medici) to achieve and sustain similar success.
Machiavelli further brings the political realm into focus in Chapter XVIII entitled, "How Princes should honor their word."" Machiavelli writes that "there are two ways of fighting: by law or by force. The first is natural to men, and the second to beasts.