This book turns to virtue language as an important resource for understanding moral injury, a form of subjectivity where one feels they can no longer strive to be good as a result of wartime experience. Drawing specifically on Iris Murdoch’s moral philosophy, and examining the experiences of civilians during the Bosnian War (1992-5), Joseph Wiinikka-Lydon argues that current research into war and current understandings of subjectivity need new ways to articulate the moral dimension of being a subject if we are to understand how violence affects one’s moral being and development. He develops an understanding of the human person as a tensile moral subject, one that forefronts the moral challenges and vulnerability inherent in lives affected by war. With these resources, Wiinikka-Lydon argues for a moral vocabulary and images of the human as a moral being that can better articulate the experience of violence and moral injury.

"This book brings valuable interdisciplinary insights to the phenomenon of moral injury. Informed by the moral philosophy of Iris Murdoch, Wiinika-Lydon makes a compelling and eloquently argued case for the role of virtue ethics in illuminating aspects of moral injury that are often neglected by social scientific and clinical approaches"--Maria Antonaccio, Professor of Religion, Bucknell University, USA "Since coined by the legendary Jonathan Shay, 'moral injury' has sparked an interdisciplinary explosion of literature. Joseph Wiinikka-Lydon fills an important gap by addressing the question of what is actually 'moral' about 'moral injury.' He not only amplifies the complex phenomenon named 'moral injury, ' but demonstrates how the language of virtue points beyond the moral to the existential." -Aristotle Papanikolaou, Professor of Theology, Fordham University, USA "This book provides the first application of Iris Murdoch's moral philosophy to the field of War Studies and Trauma. Wiinikka-Lydon deftly argues that Murdoch's conception of virtue can not only be helpful, but vital, in providing a route to both reflectiveness and compassion." -Miles Leeson, Director of the Iris Murdoch Research Centre, University of Chichester, UK This book turns to virtue language as an important resource for understanding moral injury, a form of subjectivity where one feels they can no longer strive to be good as a result of wartime experience. Drawing specifically on Iris Murdoch's moral philosophy, and examining the experiences of civilians during the Bosnian War (1992-5), Joseph Wiinikka-Lydon argues that current research into war and current understandings of subjectivity need new ways to articulate the moral dimension of being a subject if we are to understand how violence affects one's moral being and development. He develops an understanding of the human person as a tensile moral subject, one that forefronts the moral challenges and vulnerability inherent in lives affected by war. With these resources, Wiinikka-Lydon argues for a moral vocabulary and images of the human as a moral being that can better articulate the experience of violence and moral injury.

The first book to explore the idea and effect of moral injury on veterans, their families, and their communities Although veterans make up only 7 percent of the U.S. population, they account for an alarming 20 percent of all suicides. And though treatment of post-traumatic stress disorder has undoubtedly alleviated suffering and allowed many service members returning from combat to transition to civilian life, the suicide rate for veterans under thirty has been increasing. Research by Veterans Administration health professionals and veterans’ own experiences now suggest an ancient but unaddressed wound of war may be a factor: moral injury. This deep-seated sense of transgression includes feelings of shame, grief, meaninglessness, and remorse from having violated core moral beliefs. Rita Nakashima Brock and Gabriella Lettini, who both grew up in families deeply affected by war, have been working closely with vets on what moral injury looks like, how vets cope with it, and what can be done to heal the damage inflicted on soldiers’ consciences. In Soul Repair, the authors tell the stories of four veterans of wars from Vietnam to our current conflicts in Iraq and Afghanistan—Camillo “Mac” Bica, Herman Keizer Jr., Pamela Lightsey, and Camilo Mejía—who reveal their experiences of moral injury from war and how they have learned to live with it. Brock and Lettini also explore its effect on families and communities, and the community processes that have gradually helped soldiers with their moral injuries. Soul Repair will help veterans, their families, members of their communities, and clergy understand the impact of war on the consciences of healthy people, support the recovery of moral conscience in society, and restore veterans to civilian life. When a society sends people off to war, it must accept responsibility for returning them home to peace.

Josh Morris privileges the voices of veterans to argue that returning soldiers need families, friends, and religious communities to listen to their stories with compassion to avoid amplifying the effects of moral injury. When society greets returning soldiers in ways that reinforce cultural norms that frame military service as heroic, rather than acknowledging its ambiguities and harmful effects, it exacerbates moral injury and keeps veterans from resolving inner conflicts and coping effectively with civilian life. Morris, a military chaplain and veteran who served in Afghanistan, knows these difficulties first hand. Using stories from other veterans, Morris helps us see how cultural assumptions about military service can complicate moral injury and a veteran's return home. Drawing from liberation theologies, ideology critique, and Antonio Gramsci's advocacy for the working class, the book suggests useful perspectives and spiritual care resources for military chaplains, religious leaders, caregivers, and concerned civilians. Morris argues that military chaplains are uniquely positioned to help returning soldiers resist the amplification of existing moral injury. Moving from “thank you for your service” to liberative solidarity can galvanize resistance and make change possible.

The first book to argue for the concept of tragic dilemmas in Christian ethics Moral dilemmas arise when individuals are unable to fulfill all of their ethical obligations. Tragic dilemmas are moral dilemmas that involve great tragedy. The existence of moral and tragic dilemmas is debated in philosophy and often dismissed in theology based on the notion that there are effective strategies that completely solve hard ethical situations. Yet cases from real-life events in war and bioethics offer compelling evidence for the existence of tragic dilemmas. In Tragic Dilemmas in Christian Ethics, Jackson-Meyer expertly explores the thought of Augustine and Aquinas to show the limits of their treatment of hard cases, as well as where their thought can be built on and expanded in relation to tragic dilemmas. She recognizes and develops a new theological understanding of tragic dilemmas rooted in moral philosophy, contemporary case studies, and psychological literature on moral injury. Jackson-Meyer argues that in tragic dilemmas moral agents choose between conflicting nonnegotiable moral obligations rooted in Christian commitments to protect human life and the vulnerable. Personal culpability is mitigated due to constrained situations and society is also culpable when tragic dilemmas are a result of structural sin. In response, Jackson-Meyer implores Christian communities to offer individual and communal healing after tragic dilemmas and to acknowledge their own participation in injustice. Tragic Dilemmas in Christian Ethics offers practical strategies that Christian communities can use to provide healing to those who have acted in tragic dilemmas and to transform the unjust structures that often cause these tragedies.

The scope of interest and reflection on virtue and the virtues is as wide and deep as the questions we can ask about what makes a moral agent’s life decent, or noble, or holy rather than cruel, or base, or sinful; or about the conditions of human character and circumstance that make for good relations between family members, friends, workers, fellow citizens, and strangers, and the sorts of conditions that do not. Clearly these questions will inevitably be directed to more finely grained features of everyday life in particular contexts. Virtue and the Moral Life: Theological and Philosophical Perspectives takes up these questions. In its ten timely and original chapters, it considers the specific importance of virtue ethics, its public significance for shaping a society’s common good, the value of civic integrity, warfare and returning soldiers’ sense of enlarged moral responsibility, the care for and agency of children in contemporary secular consumer society, and other questions involving moral failure, humility, and forgiveness.

Iris Murdoch was a philosopher and novelist of extraordinary breadth and originality whose work defies simple categorisation. Her philosophical writing engages with an astonishingly wide range of figures, from Plato and Kant to Sartre and Heidegger, and her work increasingly inspires debate in ethics, aesthetics, religion, and literature. The Murdochian Mind is an outstanding reference source to the full span of Murdoch's philosophical work, comprising 37 specially commissioned chapters written by an international team of leading scholars. Divided into five clear parts, the volume covers the following areas: A guide to Murdoch's key philosophical texts, including The Sovereignty of Good and Metaphysics as a Guide to Morals. Core themes and concepts in Murdoch's philosophy, such as love, moral vision, and attention. Murdoch's engagement with the history of philosophy, including Plato, Kant, Hegel, Simone Weil, and Wittgenstein. Interdisciplinary connections with art, literature, and religion, including Judaism, Buddhism, and Christianity. Murdoch and contemporary philosophical debates, including feminism, virtue ethics, and metaethics. The application of Murdoch’s thought to applied ethics, including animal ethics, psychiatric ethics, and the environment. Although recent years have seen a blossoming of interest in Murdoch’s philosophy, The Murdochian Mind is the first volume to do justice to the incredibly rich and wide-ranging nature of her work. As such it will be of great interest to students of philosophy, especially ethics and aesthetics, as well as those in related disciplines such as literature, religion, and gender studies.