The discussion of Machiavelli's politics continues in the context of his most famous work, The Prince. A reformer of the moral Christian and classical concepts of goodness and evil, Machiavelli proposes his own definitions of virtue and vice, replacing the vocabulary associated with Plato and the biblical sources. He relates virtue, or virtu, to manliness, force, ambition and the desire to achieve success at all costs. Fortune, or fortuna, is a woman, that must be conquered through policies of force, brutality, and audacity.

The lecture begins with an introduction of Machiavelli's life and the political scene in Renaissance Florence. Professor Smith asserts that Machiavelli can be credited as the founder of the modern state, having reconfigured elements from both the Christian empire and the Roman republic, creating therefore a new form of political organization that is distinctly his own. Machiavelli's state has universalist ambitions, just like its predecessors, but it has been liberated from Christian and classical conceptions of virtue.

This final lecture on Aristotle focuses on controlling conflict between factions. Polity as a mixture of the principles of oligarchy and democracy, is the regime that, according to Aristotle, can most successfully control factions and avoid dominance by either extreme. Professor Smith asserts that the idea of the polity anticipates Madison's call for a government in which powers are separated and kept in check and balance, avoiding therefore the extremes of both tyranny and civil war.

The lecture discusses Aristotle's comparative politics with a special emphasis on the idea of the regime, as expressed in books III through VI in Politics. A regime, in the context of this major work, refers to both the formal enumeration of rights and duties within a community as well as to the distinctive customs, manners, moral dispositions and sentiments of that community. Aristotle asserts that it is precisely the regime that gives a people and a city their identity.

The lecture begins with an introduction of Aristotle's life and works which constitute thematic treatises on virtually every topic, from biology to ethics to politics. Emphasis is placed on the Politics, in which Aristotle expounds his view on the naturalness of the city and his claim that man is a political animal by nature.

In this last session on the Republic, the emphasis is on the idea of self-control, as put forward by Adeimantus in his speech. Socrates asserts that the most powerful passion one needs to learn how to tame is what he calls thumos. Used to denote "spiritedness" and "desire," it is associated with ambitions for public life that both virtuous statesmen as well as great tyrants may pursue. The lecture ends with the platonic idea of justice as harmony in the city and the soul.

The discussion of the Republic continues. An account is given of the various figures, their role in the dialogue and what they represent in the work overall. Socrates challenges Polemarchus' argument on justice, questions the distinction between a friend and an enemy, and asserts his famous thesis that all virtues require knowledge and reflection at their basis.

Lecture 4 introduces Plato's Republic and its many meanings in the context of moral psychology, justice, the power of poetry and myth, and metaphysics. The Republic is also discussed as a utopia, presenting an extreme vision of a polis--Kallipolis--Plato's ideal city.

In the Apology, Socrates proposes a new kind of citizenship in opposition to the traditional one that was based on the poetic conception of Homer. Socrates' is a philosophical citizenship, relying on one's own powers of independent reason and judgment. The Crito, a dialogue taking place in Socrates' prison cell, is about civil obedience, piety, and the duty of every citizen to respect and live by the laws of the community.

The lecture begins with an explanation of why Plato's Apology is the best introductory text to the study of political philosophy. The focus remains on the Apology as a symbol for the violation of free expression, with Socrates justifying his way of life as a philosopher and defending the utility of philosophy for political life.