The great Princeton philosopher Michael Walzer, borrowing from Jean-Paul Sartre, describes the feeling of having dirty hands in politics as the guilty conscience that political actors must live with when they authorize acts that public necessity requires but private morality rejects. “Here is the moral politician,” Walzer says: “it is by his dirty hands that we know him.” Walzer thinks that we want our politicians to be suffering servants, lying awake at night, wrestling with the conflict between private morality and the public good.

Machiavelli simply didn’t believe that politicians should be bothered about their dirty hands. He didn’t believe they deserve praise for moral scruple or the pangs of conscience. He would have agreed with The Sopranos: sometimes you do what you have to do. But The Prince would hardly have survived this long if it was nothing more than an apologia for gangsters. With gangsters, gratuitous cruelty is often efficient, while in politics, Machiavelli clearly understood, it is worse than a crime. It is a mistake. Ragion di stato ought to discipline each politician’s descent into morally questionable realms. A leader guided by public necessity is less likely to be cruel and vicious than one guided by religious moralizing. Machiavelli’s ethics, it should be said, were scathingly indifferent to Christian principle, and for good reason. After all, someone who believes he has God on his side is capable of anything.

…What he refuses to praise is people who value their conscience and their soul more than the interests of the state. What he will not pardon is public displays of indecision. We should not choose leaders who agonize, worrying about the moral hazards of the power they exercise in the people’s name. We should choose leaders who sleep soundly after taking ultimate risks with their own virtue. They are doing what must be done.