Second, moral principles have to be publicly stateable and capable of being debated in a pluralistic society. First, it has to start from the acknowledgment that humans are part of the universe and the result of evolutionary processes within it.
An appreciation of morality as aspect of the cosmos as understood today has to be different from its historic predecessors. At the same time ethics is tied to the emergence of humans and through it to the evolutionary history of the cosmos. We have come to realize that there is a large gap in time and space between the age and size of the universe and human existence. In the twentieth century scientists discovered how much older and larger the universe is compared to. Since the nineteenth century, however, these views have been largely considered irrelevant or even detrimental to the scientific quest. In ancient origin myths and in pre-modern natural philosophy the cosmos had meaning that was instructive for human morality. Further, it analyses the Norse gods’ virtues and vices and the moral relevance of the traits pertaining to the seven cardinal vices, showing that certain elements of the Northern morality are shared with the Christian one. to compare the understanding of these traits in the context of Northern mythology to their Christian understanding and highlight similarities and differences between these two cultures/religions, starting with the basic moral principles of the ancient Northmen, frith and troth.
Since these traits are universal to humanity, it can be assumed that they were common among the ancient Scandinavian people as well and were hence mirrored also in their mythology. This paper analyses the depiction of such traits that are understood to be the seven cardinal vices by the Catholic church-and partially also their opposing virtues-in the Northern mythology.
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