MISSION STATEMENT⚕️

A75HUMANITY | Our mission is the unifying definition of the moral injury construct to address suicide in veteran, and wider civilian populations. The provision of a universal lexicon that can articulate “moral grammar” for the epoch-defining emergence, and psychological articulation, of Moral Injury. Collaboration with international centers of excellence, including the International Centre for Moral Injury, United States War College, Washington, Tehreek-Taliban Pakistan (TTP) and the Taliban, Afghanistan.

Moral Injury is a disruption to the psyche from the will to truth that has become conscious of itself as a problem in us.  Deeply embedded substructure psychologies, that for the West emerge over two thousand years as synchronous psychological concomitants of the Christ-figure. For to be sure, Nietzsche would have agreed with Jung when he says; "man can suffer only a certain amount of culture without injury.”

ALL 50 HUMANITY will articulate a Moral Grammar as described by Friedrich Nietzsche.  A lexicon obtained from language Concordance, the A-E-I-O-U Bible method and Vedanta-philosophy. A way suffers can form a relationship with the four main questions concerning strength in the inner-being for the Christian psyche; what is the Breadth and Length and Height and Depth?

While soldiers provide the coal face psychology for Moral Injury today, just as PTSD before, such a assignation will not be restricted to such cohorts. Moral Injury represents the great difficulty looming for the contemporary Western consciousness, where not only the rationality of millennia – but also its madness, breaks out in us – where dangerous is it to be an heir.

WAR AND WARRIORS 🪖

WAR VETERANS, in particular US war veterans, are the most highly studied cohort of our populations, globally. And for good reason. The Vietnam campaign resulted in the delineation of a new psychological rubric named PTSD. The importance of PTSD was that it provided a grammar of trauma to sufferers and social lexicons. The main triumph of PTSD was to transform trauma from an abnormal reaction to an abnormal stressor, to a normal reaction, to an abnormal stressor. In normalizing the experience of trauma, post-traumatic stress disorder was able to provide a lexicon that is now spread into common usage and understandings the world over. Contemporary commentators identify moral injury has the signature wound of contemporary warfare, once again such concern has arisen from the cohort of American veterans. Currently the cohort of American veterans is so traumatised, and so large, that it can sustain one death per hour, or 22 deaths per 24 hours, without shrinking. America, the protector of the world, is experiencing the suicide of its protectors at unprecedented levels.

MORAL INJURY, discussed for almost two decades now, has three definitional that align to religious, cultural, and clinical. traditions. However as yet the vocabularies and understandings these three traditions trade remain disparate. Moral injury may indeed be a unavoidable and ever deepening chasm for Western psychiatric impairment. While soldiers provide the coal face psychology for moral injury today, just as PTSD before, such a assignation will not be restricted to such cohorts. This, the greatest of all great philosophical problems, occupies - as it did for Friedrich Nietszche - the central thrust of this site investigations. Moral injury cannot be artificially separated from causation, indeed symptoms cannot be divorced from causes. Those deeply embedded in the psyches of the Western conscious, coming into harsh glare from a century coming of nameless sufferings which humanity has yet to morally reconcile.

TO BE ONE’S ENEMY’S EQUAL—this is the first condition of an honorable duel. Where one despises one cannot wage war. Where one commands, where one sees something beneath one, one ought not to wage war. My war tactics can be reduced to four principles: First, I attack only things that are triumphant—if necessary, I wait until they become triumphant. Secondly, I attack only those things against which I find no allies, against which I stand alone—against which I compromise nobody but myself.... Thirdly, I never make personal attacks—I use a personality merely as a magnifying-glass, by means of which I render a general, but elusive and scarcely noticeable evil, more apparent.... Fourthly, I attack only those things from which all personal differences are excluded, in which any such thing as a background of disagreeable experiences is lacking.

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Ecce Homo | My father died in his six-and-thirtieth year: he was delicate, lovable, and morbid, like one who is preordained to pay simply a flying visit—a gracious reminder of life rather than life itself. In the same year that his life declined mine also declined: in my six-and-thirtieth year I reached the lowest point in my vitality,—I still lived, but my eyes could distinguish nothing that lay three paces away from me. At that time—it was the year 1879—I resigned my professorship at Bâle, lived through the summer like a shadow in St. Moritz, and spent the following winter, the most sunless of my life, like a shadow in Naumburg. This was my lowest ebb. During this period I wrote The Wanderer and His Shadow, Human all too Human:

Human all too human (HTH): With this title the will to a great separation is signaled, the attempt of an individual to free himself from all kinds of prejudices that speak in favour of human beings and to walk all paths that lead high enough, at least for a moment, to look down on humans. Not to despise the despicable in humans, but instead question deep down to the ultimate grounds whether in the highest and the best and in everything of which humans so far have been proud, whether in this pride itself and the harm this superficial confidence of its valuations there is not something still left to despise; This not innocuous task was one means among all the means to which a greater, a more comprehensive task compelled me. Does anyone want to walk these paths with me I advise no one to do so. ―  but you want to? Then let's go. [1]

36[37] Unpublished Fragments (Spring 1885-Spring 1886)~

A | ASK QUESTIONS

E | EMPHASIZE KEY WORDS & PHRASES

I | IN YOUR OWN WORDS

O | OTHER RELATED SCRIPTURES

U | USE IT IN APPLICATION

⚜️ “A"— Ask Questions ⚜️

HTH 121[A] A Vow.—I will never again read an author of whom one can suspect that he wanted to make a book, but only those writers whose thoughts unexpectedly became a book.

⚜️ “E"— Emphasize Key Words and Phrases ⚜️

HTH 232[E] Political Fools.—The almost religious love of the king was transferred by the Greeks, when the monarchy was abolished, to the polis.

An idea can be loved more than a person, and does not thwart the lover so often as a beloved human being (for the more men know themselves to be loved, the less considerate they usually become, until they are no longer worthy of love, and a rift really arises).

Hence the reverence for State and polis was greater than the reverence for princes had ever been. The Greeks are the political fools of ancient history—today other nations boast that distinction.

⚜️ “I” — In Your Own Words ⚜️

HTH 343[I] Having much Spirit.— having much spirit keeps us young: but we must put up with being taken to be older than we really are. For people read the writing of the spirit as the traces of experience in life, that is, of having lived much and having had things go badly, of having suffered, gone astray, had regrets. Therefore; They take us to be older, as well as worse than we are, if we have and display much spirit.-

⚜️ “O" — Other Related Scriptures ⚜️

HTH A638 The Wanderer.— “Born of the secrets of the early DAWN, they ponder the question how the day, between the hours of ten and twelve, can have such a pure, transparent, and gloriously cheerful coubtanance: they seek the ANTI-MERIDIAN philosophy” LAST APHORISM | Human, all To Human.

A454 A Digression.—

DAWN

454[O] A Digression.—A book like this is not intended to be read through at once, or to be read aloud. It is intended more particularly for reference, especially on our walks and travels: we must take it up and put it down again after a short reading, and, more especially, we ought not to be amongst our usual surroundings.

898[U] The Chorus.— Read, I ask you, a book that few people know, St Augustine’s De musica — to see how people in those days understood and enjoyed Horace’s metres, how they heard them “beat time,” where they put the pauses, and so on (arsis and thesis are mere signs of the beats)

O N T H E F A C E; I N T H E H E A R T; A \ L A U G H T E R