Classical philosophy in the context of "Eternity"

Scholasticism was a medieval European philosophical movement or methodology that was the predominant education in Europe from about 1100 to 1700. It is known for employing logically precise analyses and reconciling classical philosophy and Catholic Christianity.

The Scholastics, also known as Schoolmen, used dialectical reasoning predicated upon Aristotelianism and the Ten Categories. Scholasticism emerged within the monastic schools that translated medieval Judeo-Islamic philosophies, and "rediscovered" the collected works of Aristotle. Endeavoring to harmonize Aristotle's metaphysics and Latin Catholic theology, these monastic schools became the basis of the earliest European medieval universities, and thus became the bedrock for the development of modern science and philosophy in the Western world. The rise of scholasticism was closely associated with these schools that flourished in Italy, France, Portugal, Spain and England.

Teleology (from τέλος, telos, 'end', 'aim', or 'goal', and λόγος, logos, 'explanation' or 'reason') or finality is a branch of causality giving the reason or an explanation for something as a function of its end, its purpose, or its goal, as opposed to as a function of its cause.

A purpose that is imposed by human use, such as the purpose of a fork to hold food, is called extrinsic. Natural teleology, common in classical philosophy, though controversial today, contends that natural entities also have intrinsic purposes, regardless of human use or opinion. For instance, Aristotle claimed that an acorn's intrinsic telos is to become a fully grown oak tree. Though ancient materialists rejected the notion of natural teleology, teleological accounts of non-personal or non-human nature were explored and often endorsed in ancient and medieval philosophies, but fell into disfavor during the modern era (1600–1900).

A sage (Ancient Greek: σοφός, sophós), in classical philosophy, is someone who has attained wisdom. The term has also been used interchangeably with a 'good person' (Ancient Greek: ἀγαθός, agathós), and a 'virtuous person' (Ancient Greek: σπουδαῖος, spoudaîos). Some of the earliest accounts of the sage begin with Empedocles' Sphairos. Horace describes the Sphairos as "Completely within itself, well-rounded and spherical, so that nothing extraneous can adhere to it, because of its smooth and polished surface." Alternatively, the sage is one who lives "according to an ideal which transcends the everyday."

Several of the schools of Hellenistic philosophy have the sage as a featured figure. Karl Ludwig Michelet wrote that "Greek religion culminated with its true god, the sage"; Pierre Hadot develops this idea, stating that "the moment philosophers achieve a rational conception of God based on the model of the sage, Greece surpasses its mythical representation of its gods." Indeed, the actions of the sage are propounded to be how a god would act in the same situation.

The cardinal virtues are four virtues of mind and character in classical philosophy. They are prudence, justice, fortitude, and temperance. They form a virtue theory of ethics. The term cardinal comes from the Latin cardo (hinge); these four virtues are called "cardinal" because all other virtues fall under them and hinge upon them.

These virtues derive initially from Plato in Republic Book IV, 426-435. Aristotle expounded them systematically in the Nicomachean Ethics. They were also recognized by the Stoics and Cicero expanded on them. In the Christian tradition, they are also listed in the Deuterocanonical books in Wisdom of Solomon 8:7 and 4 Maccabees 1:18–19, and the Doctors Ambrose, Augustine, and Aquinas expounded their supernatural counterparts, the three theological virtues of faith, hope, and charity.