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Honor. Pride is an inner sense of self-dignity, and honor is the expectation of others to acknowledge my dignity. We can distinguish:personal honor - based on the personal dignity of man; professional honor - includes the values ​​of the profession; national honors - includes the values ​​that one nation boasts (events and personalities, contribution to the dignity of mankind). In the Middle Ages, it was customary to organize a duel in affected honor. This custom goes back to the 19th century. For example, the Russian poet Aleksander Sergeevich Pushkin died. The death of the poets testifies how deeply the feeling of honor in the human soul penetrates. Only cowardly and perverse can live in dishonesty. Good name and reputation. Protection of honor is a concern for good reputation, good reputation. Here, virtues are moderate, noble. Good name not only gives peace to the person, but is also a solid social resource - people with a good reputation are easier to realize themselves, easier to find trust and support. Today, to protect the good name, it is unacceptable to resort to self-destruction, even if it is as elegant as the duel. Reputation is defended through public debate or civil action in court. In a "well-regulated state", institutions need to protect citizens' reputation quickly and effectively. Care for good name is inherent not only in the personality but also in the "legal entities" - the companies, the institutions.

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Frequency. Increased sensitivity to honor, a desire to receive for quick and universal recognition our qualities, easily hurt dignity - all we call ambition. In the genius, ambition often enhances the sense of honor to bold and hypersensitive ambition. Amusements and great deeds have taken place from ambush, but often without talent often leads to crimes. The fine boundary between productive and destructive, virtuous and vicious ambition depends on how many and what other virtues we possess. The wisdom of the wise. Wise dignity and noble living in moderation is called prudence. The ancient Greeks and Romans have particularly appreciated this virtue because it harmonizes the personality. It does not allow some features to overshadow others or prevent them from developing. Prudence is an internal measure in our thoughts, desires, feelings, but also an external measure - between our inner values ​​and external goods. That is why we can call the prudence moral wisdom, tranquil harmony of personal virtues. It is prudent not to underestimate, but not to overestimate

Caring for nature. Your own body is only the closest to the soul nature, but it is not the only one. What is our moral commitment to the rest of nature? Can we ever include nature in morality? On what grounds? Compassion for animals. The oldest problem in this direction is the problem of man's attitude towards animals. It depends heavily on what qualities we recognize in animals. Are the animals automatic, as Rene Descartes thinks, or have a soul, consciousness, and even a practical intellect, as claimed by Max Scheler in the twentieth century? Today we are more inclined to accept the second point of view. What moral behavior comes from it? It follows that animals, at least the higher mammals (and probably all mammals), have feelings and can therefore suffer. It is easiest to demand a moral attitude towards the animals that are close to us - dogs, cats, birds. Here the moral principle states: we should not cause them suffering and we should try to ease their lives according to their natural needs. However, the problem is compounded by the huge variety of animal species. It becomes especially acute when there is a conflict between the interests of man and the interest of the animals. Difficult questions arise here: Is it acceptable to use animals for food? Or only if they were raised for such purpose? Or only when they are killed in a "humane" way? Is it permissible to kill animals for recreation (hunting)? Are animal experiments permissible for scientific purposes?