The actions of realists and liberals often demonstrate the contrast in the relative importance of power and values held by each. The actions of a realist, like the corrupt prince Commodus, often exhibit the core philosophy of realists, might makes right. When Commodus acts, such as killing Maximus’ family and dooming him to bondage, his actions come from his belief that the ends (him keeping power) justify the means (corrupt actions). We see in Machiavelli’s The Prince that this belief is well suited to heads of state. Commodus’ actions are often clever but dishonest. He deceives others to retain power. However, his actions serve to undermine his support from the people because they alienate him from their affection. Thus, Commodus’ actions represent realism but do not achieve a significant aspect of leadership for heads of state that Machiavelli maintains is of paramount importance. As Machiavelli writes, “the best fortress is to be found in the love of the people, for although you may have fortresses they will not save you if you are hated by the people” (81). We see a much more complete example of the kind of leadership prescribed by Machiavelli in the actions of the rational, aristocratic Gracchus, a Roman senator who declares: “I may not be of the people, but I certainly am for the people” (Scott).
Commodus’ actions no know morality. He helps hasten the death of his father, Emperor Marcus Aurelius, because he knows his father has been grooming Maximus to rule Rome. Commodus then has Maximus made a slave, after killing his family. Commodus knows how to carry out actions that achieve his ends, but he fails to achieve the other essential condition Machiavelli warns a leader must possess to keep power, “With regard to being feared and loved, that men love at their own free will, but fear at the will of the prince, and that a wise prince must rely on what is in his power and not on what is in the powe...