ABSTRACT Climate change and global heating are issues of great concern in contemporary society. This article discusses how four museums of cultural history in north-western Europe have exhibited climate change. The analysis reveals that these museums rely on a classical philosophical perspective in their presentation of climate change, going back to the Platonian cardinal virtues. By applying such a perspective, the museums also indirectly take stand in the debate about the museum’s role in contemporary society and the relations between a historical and a contemporary perspective in museum outreach.

While much sociological literature interprets contemporary pilgrimage through fragmentation, commodification, and post-secular hybridity, this study argues that pilgrimage continues to function as a process of spiritual healing and reintegration-a space where transcendence and everyday life are dynamically reconciled. Drawing on Bauman's typology of late-modern identities-the Player, the Tourist, the Vagabond, and the Stroller-reinterpreted through the Deming cycle (Plan-Do-Study-Act) and the Thomistic framework of the cardinal virtues, the article proposes pilgrimage as a therapeutic pathway toward moral, relational, and existential wholeness. Based on qualitative fieldwork in Medjugorje (Bosnia and Herzegovina), including interviews with pilgrims (n = 20) and local residents (n = 11), one focus group, and comparative ethnographic observations in Čapljina as a control setting, the analysis shows how devotional and communal practices-hospitality, confession, fasting, and prayer-generate spiritual resilience and psychosocial wellbeing. Both pilgrims and hosts engage in practices that restore coherence and belonging amid social fragmentation, revealing pilgrimage as more than religious tourism: a lived process of healing the self and community. Integrating Bauman's typology with virtue ethics allows the four postmodern figures to be read as successive stages in a restorative cycle culminating in the Integrated Pilgrim-a person whose search for meaning unites action, contemplation, and ethical transformation. This framework situates pilgrimage within the discourse on religion and health, showing that sacred travel fosters a therapeutic completeness (beatitudo imperfecta) transcending consumerist and secular models of wellbeing.

People with different worldviews do not interpret the law in the same way and this happens for many reasons. Especially important are their different understandings of what forgiveness means and of the meaning of suffering, if any at all. Other areas of difference arise from questions about sincerity, humility, and gratitude. At the national level in Poland, there are no great prospects for concern for the common good prevailing over political interests and personal emotions. A glimmer of hope arises, perhaps, at the local level: in one’s own street, town, or municipality, at school parent meetings, at the university. In these situations, the pragmatics of life require their finding common ground in the practice of the cardinal virtues: fortitude, prudence or wisdom, justice, and temperance—all of which can also be applied to the practice of legal interpretation. These virtues show themselves to be more useful in such situations than values are. The virtues are external to man and impersonal, while values may be professed by one person but not by another. The consequence is that the question of natural law as based not on values but on virtues—which until recently was considered almost scandalous in jurisprudence—is making a comeback.

The philosophy of virtues, being a phraseological part of philosophical knowledge, underwent a significant change from Antiquity to the middle Ages and early Modern period. Socrates, Aristotle, and Plato laid the foundations of the so-called cardinal (civic) virtues necessary for a good life. One of them becomes the main carrier of hardiness – courage, which is the central subject of research in this work. The further development of arethalogy, then pedagogy, psychology and other modern disciplines, and philosophical trends up to the present day repeatedly turns to the idea of hardiness, which is designed to give a person support in a changing world, in borderline existential situations, to find the strength of the spirit and strengthen the body to withstand life's troubles and adequately face death.. Earlier, Modern Periods, having inherited and combined much of ancient and medieval arethalogy, proposed a number of ideas that laid an active foundation in courage, transforming reality, including political. The research methodology is based on the principle of historicism, which made it possible to trace the development of the idea of hardiness through the philosophy of virtues from ancient and medieval philosophy to Renaissance philosophy, to determine the specifics of their perception. The analysis of the discourse made it possible to correlate the terminological component and the context of the word usage of the idea of hardiness. Using the comparative method, the concepts of courage in philosophical and theological systems are compared. An interpretation of the history of the concept of hardiness is proposed within the framework of the philosophy of virtues (arethology), which developed in the Socratic philosophical tradition as courage, one of the main cardinal virtues guided by reason; in the Christian tradition, theological virtues are added, which determine its orientation by faith and hope for divine grace and mercy. The novelty of the work lies in the study of courage as a manifestation of hardiness throughout Antiquity, the middle Ages and the Renaissance within the framework of the dichotomies of that time: body – soul / spirit, mind – passions, inner – outer, active – contemplative life, and state – private life. Depending on the philosophical system, courage manifests itself through a different combination of three basic hardiness strategies: enduring, transforming, and avoiding reality.

This article will try to explore the practical applications of Stoic philosophy, emphasizing its relevance in enriching life and assisting individuals to face real-life challenges. Stoicism, an ancient school of thought, dedicates in putting philosophical knowledge into action to strengthen the inner self and attain emotional resilience. This study explores Stoic teachings on managing emotions, distinguishing between what belongs within our control and what does not. Additionally, the article highlights the four cardinal virtues of Stoicism—wisdom, courage, justice, and temperance, which are essential principles for leading a meaningful life. Focusing on scholarly quotes from notable Stoic figures, the discussion has a motivation to face the adversities of life with a resilient mind. A short introduction to the origins and nature of Stoic philosophy is provided herewith, which will help readers to understand the foundational spirit of the Stoic philosophy. Overall, this article is an attempt to present Stoicism as an art of living that promotes resilience along with virtue. Philosophy and Progress, Vol#75-76; No#1-2; Jan-Dec 2024 P 145-166

ABSTRACT Our research presents a theoretical and empirical exploratory study on humility, magnanimity and mercy as transcendent virtues from a theoretical basis that integrates elements of Christian theology and psychology. Self-transcendence is understood as an inner movement of the human being that can be oriented toward the sacred and toward other people. This movement may involve collaboration with divine action. From this theoretical framework, we developed a 15-item Likert-type self-perception questionnaire of transcendent virtues (MHM), which was administered to a sample of 870 university students in three countries, a two-factor structure (active patience and mercy) with high reliability scores (α > .85 for both cases). A convergent/divergent validity analysis was also conducted in relation to a questionnaire measuring cardinal virtues (QCV). The study included criterion items, and correlations to examine the relationships between variables within a hypothesized model. MHM and QCV measure two distinct yet convergent constructs. This distinction is important for character education, if we consider that whole person education (i.e. integral formation) must include both the relationship with God (vertical dimension) and with others (horizontal dimension). Together, these measures provide a comprehensive assessment of students’ virtue profiles. Both scales are good tools for the assessment of students’ moral development in Higher Education.

The global health crisis, known as COVID-19, has revealed the already present absence of deep friendships and strong communities in the Western world—contributing to a mental health crisis. In his Nicomachean Ethics, Aristotle suggests that true friends contribute to each other’s growth in virtue. Among the virtues discussed by Aristotle is courage, which is a cardinal virtue from which other virtues such as perseverance and resilience flow. For Aristotle, when you grow in virtue, you increase your ability to deal with those situations which may contribute to a decline in mental health. In this essay, we explore how virtuous friendships contribute to mental health, preventing its decline and strengthening it. We first define friendship and the different types of friendship. We then suggest that though all forms of friendship contribute to mental health, the most important is the virtuous friendship. We conclude with some reflections about how such friendships may be encouraged.

The paper is about the ethics of Thomas Aquinas, and focuses especially on the concept of Prudence, one of the four cardinal virtues according to Christian thought. The study considers the debt of the medieval philosopher to ancient philosophy (especially Aristotle) and the previous authorities of the Christian intellectual tradition, reconstructing Aquinas’ conception of Prudence.

Abstract In his 1963 lectures Problems of Moral Philosophy, Adorno tells us that if he were pushed to make a list of the cardinal virtues, it would include only one: modesty (Bescheidenheit). But what does this mean? Building on work by J.G. Finlayson, and synthesizing a wide range of sources from throughout Adorno's authorship, this paper defines the (Adornian) virtue of modesty as the mean between “coldness” and “self-assertiveness.” After dealing with a potential objection to Adorno's enthusiasm for modesty on the score of emptiness what emerges is an understanding of modesty as the paramount virtue for those of us forced, as Adorno thought we all were, to live in a world in which it is impossible to “live rightly.”

Which virtues, and why these, are most important for politicians? While philosophical discussions on virtues in politics are extensive, empirical investigations into the virtues politicians themselves value remain limited. This article addresses this gap through in-depth interviews with 74 Swedish parliamentarians. Analyzing these interviews using a structured multi-level coding approach, I make three main claims. First, the cardinal virtue in the Swedish parliament is the ability to separate ideas from those who hold them; this principle is seen as vital for fostering political trust within parliament and with the public. Second, virtue pluralism is essential within parliamentary and party groups as the virtues politicians prioritize depend on the broader virtue composition of their group. Third, virtues can be categorized into five key themes—entrepreneurial, social, integrity, wisdom, and craftsman—reflecting the multifaceted nature of parliamentary representative roles and responsibilities. Collectively, these findings underscore the interdependent nature of virtues in political practice, where the value of specific virtues is shaped by group dynamics and the presence or absence of the cardinal virtue. This study provides novel empirical insights into how national political leaders perceive and value virtues in politics, contributing to the literature on political ethics, representation, and leadership.

Abstract This article argues not only that Nietzsche saw reverence (Ehrfurcht) as a virtue to be included as part of a set of virtues for a particular type of individual, but also, and more radically, that Nietzsche took reverence to be a cardinal virtue—a virtue upon which all other virtues hinge—and that Nietzsche wanted to cultivate reverence, to one degree or another, in every type. The article examines the related textual and philosophical context in which it makes sense for Nietzsche to elevate reverence in the way suggested. Then, reinforcing this claim, it traces the Sophist origin of Nietzsche’s thinking about reverence, showing how Nietzsche’s understanding resembles the mythological account of reverence given by the Sophist Protagoras. This ancient influence upon a central theme of Nietzsche’s work has not been recognized before.

Teachers require well-formed characters to practise their profession. Following previous research on the role of virtue in teachers’ professional practice, the author argues that teachers require patterns of wise action. Based on Aristotle’s cardinal virtues and Thomas Aquinas’s theological virtues, he elaborates on how such patterns can emerge in teachers’ professional formation. After considering the possibilities and limitations of practising virtuously and making patterns of wise action, the author proposes a model for empirical research on the role of virtues in teachers’ actions.

ABSTRACT Integral Formation is understood as the whole person education of all dimensions and capacities necessary for an individual to attain wholeness and personal fulfillment. This study presents the Integral Formation Questionnaire (QCV), which assesses integral formation through the lens of the four cardinal virtues—prudence, justice, fortitude, and temperance—and their associated competencies. Rooted in Aristotelian-Thomistic philosophy, the framework builds on prior research that recognizes the cardinal virtues as central and primary indicators of integral formation. The QCV questionnaire was administered to 3,164 university students from Mexico, Spain, and Chile. Psychometric analyses confirmed its reliability and validity within a hierarchical model, while confirmatory factor analysis showed strong alignment with the proposed theoretical framework. With respect to the comparative studies, significant differences were revealed in certain competencies and virtues, both in the general sample and between the three countries. These findings position the QCV questionnaire as an effective tool to evaluate and promote the holistic development of students’ competencies and virtues. However, it is imperative that educators and policymakers take cultural variations into account when implementing the instrument.

Introduction: The article analyzed sanity as a social construct, shaped by various discourses throughout history. It examined how sanity, beyond mental health, was expressed in language, art, and literature. From the 19th century onwards, its conceptualization was influenced by modern science and psychiatry, establishing it as a form of social control.Development: The evolution of the concept of sanity was explored from Antiquity to modern times. In the Middle Ages, it was associated with prudence and cardinal virtues, whereas in the 19th century, it took on a normative role within the psychiatric field. Foucault pointed out that psychiatric power used sanity as a mechanism of control. Freud, in turn, questioned the existence of absolute sanity and highlighted the arbitrariness of its definition. Furthermore, literature reflected these ideas; in Faust, Goethe ridiculed modern reason and its impact on the construction of sanity.Conclusion: The article concluded that sanity did not have a single or universal meaning but rather varied according to historical contexts and power relations. Its conceptualization depended on philosophical, scientific, and artistic discourses, demonstrating that it cannot be objectively defined. Through Faust, Goethe criticized modern rationality and showed how sanity became a socially constructed illusion.

ABSTRACT The present study investigates emotional regulation and its relationship to the cardinal virtues, based on a cross-continental sample of college students and applying an Aristotelian-Thomistic framework. A descriptive, correlational, and comparative study was carried out with universities students across three countries (Chile, Spain, and Mexico). The research involved a sample of 314 students and utilized the WLEIS and the QCV scales. The results reveal a significant correlation between emotional regulation and the virtue of temperance, as well as between emotional assimilation and the virtue of fortitude. The study indicates that students possess a relatively low self-perception of their emotional regulation and emotional competencies of self-control, impulse control, and emotional management—competencies associated with the virtue of temperance. The results are similar across countries The results also reveal a significant correlation between emotional regulation and the virtue of temperance, as well as between emotional assimilation and the virtue of fortitude. The low student perception of emotional education suggests that virtue education should be included in universities. An integral formation that educates desire by integrating emotions with intelligence and will is proposed as a strategy.

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Abstract Fortitude, classically one of the four cardinal virtues, is taken to be necessary for the possession of every other virtue. In this presentation, I analyze the positive aspects of aging from a philosophical perspective and argue that fortitude is also of particular importance for the moral good of aging. Once aging is understood as a dynamic phenomenon with biological, socio-psychological, and existential dimensions, it becomes apparent that it presents myriad physical and mental challenges for which fortitude is required for one to flourish. I focus on the biological dimension in particular, suggesting that, though it is usually defined in terms of loss, biological aging brings with it the possibility for moral virtue. Using this virtue-theoretic framework, I conclude by arguing, contrary to some trans-humanist critics, that there are in fact positive aspects of aging that depend on biological aging.

The Argentine writer J. L. Borges described his short story “The Immortal” as “a moralizing tale for the immortals”. The writer obviously gave the short story a special moral meaning, which has not lost its relevance in modern culture, which is a new stage of development of the “culture of nominalism”, the fact of existence of which Borges stated in the middle of the twentieth century. The aim of the article is to investigate the ethical foundations of the short story, which originate in ancient philosophy. On the one hand, the article analyzes philosophical references to the relation between death and immortality and the images of river and time in Homer and Heraclitus; on the other hand, to the categories of ancient ethics (universal good, cardinal virtues, ataraxia, vices). The scientific novelty of the article is determined by the ethical-philosophical approach to the analysis of the writer's work, which consists in using the concepts of ancient philosophy. As a result, the article concludes that the short story symbolizes the modern culture's departure from the basic concepts of ethics; it brings closer the era of chaos and madness, where classical virtues either become meaningless or turn into vices.

It is for the first time that recommendations to a “practitioning monarch” in the framework of the classical Indian political science has been introduced into the contexts of comparative ethics in this paper, and it is Kāmandaki’s Nītisāra (ca.7th C.A.D.), both scarcely studied and by no means insignificant, on which investigation is based. The catalogues of the virtues detected in the text provide us with direct correlates not only to the Platonic system of the cardinal virtues, but also to the Aristotelian differing between moral and intellectual virtues, and in both cases also some specific features (beginning with the priority of temperance in the Indian case and that of prudence in another one) are dis­played. At the same time, the comparison of Kāmandaki’s and Machiavelly’s pragmatic immorality leads one to conclusion that while the Italian practical philosopher considered the evil as something contradictory (however helpful in some cases) to the good, for “Indian Machiavelly” there is no contradiction between them at all, inasmuch as they are contained simply in different compart­ment of the eternal dharma, sanctifying both of them for the solution of a monarch’s practical tasks.

Christian theology distinguishes between cardinal virtues and theological virtues. Hope (spes) is one of the three theological virtues, along with faith (fidei) and love (caritas). Contrary to cardinal virtues, theological virtues are not humanly acquired, but divinely infused. This article considers the representation of the theological virtue of hope in contemporary cinema. It argues that the theological virtue of hope is represented in film through its placement in the daily existence of film characters. This is a way for hope to become a virtue that allows human life to partake in divine life. Yet this raises a generic question: what links exist between a virtue and a place? More specifically: what connections does cinema explore between the virtue of hope and places or spaces? I develop this reflection through the analysis of two films with significant differences: Silent Light (Stellet Licht, 2007), directed by Mexican Carlos Reygadas, with strong religious references, and the more secular Fire at Sea (Fuocoammare, 2016), directed by Italian Gianfranco Rosi.