There are probably many reasons for this, but in my estimation they probably include (1) a sensitivity to language of the supernatural, and relatedly a sense of hesitation to engage in discussing veterans’ accounts of “evil” that seem to exceed the abstract, necessitating a serious epistemological formulation in response, and (2) the now very wide number of different professionals from the disciplines of psychology, philosophy, theology, and social work engaging the Moral Injury discourse—each with a unique set of presuppositions about the nature of evil and the limitations of the human
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