Raison d'état (n.) was so bluntly secular that in France the phrase became a synonym for atheist.
Raison d'état (n.) split apart, in the sixteenth century, the old kinship of governing oneself, healing, and governing others — though government kept the pilot's image.
Raison d'état (n.) once meant not arbitrariness or violence but an art — a rule-bound, rational knowledge peculiar to governing states.
Raison d'état (n.) was taken for atheism in France, because it looked for principles in the state's own needs rather than in God's rule over nature.
Raison d'état (n.) now suggests arbitrariness and violence, but it first meant an art — a rational knowledge proper to governing states.
Raison d'état (n.) arrived when Rome finally died: no more empire at the end of time, only states in endless time fighting each other to survive.
Raison d'état (n.) is not about keeping the prince on his throne, as Machiavelli's was, but about keeping the state itself alive — a different problem altogether.
Raison d'état (n.) answers to no divine, natural or human law and respects no world order; it is government measured by, and aimed at increasing, the state's strength.
Raison d'état (n.) did not first mean trampling law for the state's sake; it meant that the state, like nature, has a rationality of its own.
Raison d'état (n.) caused a scandal by saying something obvious: governing is rational when it studies the nature of the thing governed — the state — rather than God's laws.
Raison d'état (n.) scandalized with a platitude: a government is rational when it heeds the nature of what it governs — a break with the idea that rulers must imitate God.
Raison d'état (n.) is not a license to break every rule but a new kind of rationality the prince must govern by — as far from the just king as from Machiavelli's hero.