In the third section we have bundled patterns of behavior that should guide the actions of princes. Note that the chapters of the section are perhaps the most controversial of all, those who have deserved moral censure from all the work and those who have wrongly become Prince in a paradigm of criminal policy. For example, Chapter XV, warning that we must put aside the fantasies (what "should be", idealism) and only worry about the real, begins by noting that when in the position of power, qualities and defects are not always what they seem. That is, although initially consider someone stingy may seem negative, from the position of a prince be stingy well be a virtue that allows state coffers remain stable.
It is precisely this example between prodigality and avarice which is addressed more specifically in Chapter XVI, sentencing stinginess Machiavelli is one of the vices that enable reign and to incur wastage soon can deplete financial reserves, it that poverty which would eventually lead to the hatred of the people.
This analysis looks bad in contrast to the beneficial realities of certain virtues and defects, continues in chapter XVII, even in a tone even more controversial, when analyzing the cruelty and mercy, with the corresponding question: Is it better to be feared or loved? In this regard, Machiavelli, but says that it is always better to be loved, no longer shows the beneficial side of cruelty. It uses the figure of Attila who post their ruthless violence can maintain...
