It is indeed possible that none of the cardinal virtues are directly being represented as such. It is also quite likely that they indeed are, not solely because of the titles attached to the cards (Justice, Strength, and Temperance), but also because these did form part of important reflections from ancient times right through to the Renaissance (and also in ongoing ways in esoteric environments).
Personally, I do not consider either the cardinal virtues nor the 'theological' ones (Charity/Love, Hope and Faith) to be nor to represent socially determined or approved norms, but rather something far more spiritually intrinsically fundamental - of course, any arguments I may present on this can easily be discarded by those who may see the foundations of either morality or, indeed, the world, as physical and social construct.
I also do take the point about the various aspects and sharp disctinctions which Aristotle makes in, especially, the Nichomacian Ethics and in the Politics - though I must also admit to Aristotle not being my strong point.
Taking the distinction between phronesis and Sophia, it is also the case that the former is at the service of the latter, and that if the latter is depicted in the 'upper' areas of the cards, one would likewise expect the former to be depicted in the earlier sequence. In terms of aristotelian thought, it would seem to me that the most likely depiction of phronesis is with the Emperor - though there again it may be that yet another aspect of wisdom, at the service of Sophia, is even more implied in the Emperor: that of politike.
Even with Aristotle, however, Sophia may be considered knowledge of the 'most honourable things', and thus 'easily' connected, again, with the Hermit, whose reflections lead him to that state of sophia as philosophical wisdom, rather than that grand state to be achieved by the Fool as beholder of the sublimity of the World-Sophia image.