This paper analyzes the concept of general causation and the concept of kamma. It argues that the concept of kamma does not fit with the concept of moral education for three reasons. First, general causation explains causal relations using substances and the idea of temporal connections as a basis. Second, reward and punishment in moral learning also work with the concept of general causation. However, the skillful and unskillful actions (kusala/akusala kamma) parallel reward and punishment in t…
Read moreThis paper analyzes the concept of general causation and the concept of kamma. It argues that the concept of kamma does not fit with the concept of moral education for three reasons. First, general causation explains causal relations using substances and the idea of temporal connections as a basis. Second, reward and punishment in moral learning also work with the concept of general causation. However, the skillful and unskillful actions (kusala/akusala kamma) parallel reward and punishment in the natural flow of kammic events. Here, a temporal gap between kamma and vipāka (action and result) makes the relations unknowable, notably when correlated with punabbhava (rebecoming or rebirth). Third, Theravāda Buddhist metaphysics of paṭiccasamuppāda (dependent co-arising) holds that all existents flow in co-arising condition. Since reality is not seen as persons and substances, it makes the fruit of kamma seems arbitrary and unknowable.
