{"id":5670,"date":"2026-09-13T13:13:56","date_gmt":"2026-09-13T17:13:56","guid":{"rendered":"https:\/\/blogs.dickinson.edu\/buddhistethics\/?p=5670"},"modified":"2026-09-13T13:13:56","modified_gmt":"2026-09-13T17:13:56","slug":"artificial-intelligence-as-a-condition-for-kamma","status":"publish","type":"post","link":"https:\/\/blogs.dickinson.edu\/buddhistethics\/2026\/09\/13\/artificial-intelligence-as-a-condition-for-kamma\/","title":{"rendered":"Artificial Intelligence as a Condition for Kamma"},"content":{"rendered":"<p>Volume 33, 2026<\/p>\n<h3>Artificial Intelligence as a Condition for Kamma: <em>Utu-niy\u0101ma<\/em>, <em>Cetan\u0101<\/em>, and Moral Responsibility in Therav\u0101da <em>Abhidhamma<\/em><\/h3>\n<p>Indrajith P. Karunanayaka<br \/>\nIndependent Researcher<\/p>\n<p>Recent work in Buddhist ethics agrees that current artificial intelligence is not a moral agent because it lacks intention (<em>cetan\u0101<\/em>). However, AI still shapes human moral choices. This article explores how an impersonal computational system operating through physical hardware influences human moral responsibility and intention using the Therav\u0101da <em>Abhidhamma<\/em>. First, building on studies of how people respond to computers and AI chatbots, this article examines how AI chatbots imitate the signs of human speech in ways that support a specific form of perceptual distortion (<em>sa\u00f1\u00f1\u0101 vipall\u0101sa<\/em>): users may respond to machine-generated text as if it carried a speaker\u2019s intention, even when they intellectually know that no conscious mind stands behind it. This misframing can support unwise attention (<em>ayoniso manasik\u0101ra<\/em>) and affect moral decision-making. Second, this paper shows how AI algorithms act as a natural support condition (<em>pakat\u016bpanissaya paccaya<\/em>). They shape our habits and choices over time in ways that Western behavioral theories do not fully capture. Finally, this article connects these ideas to <em>Vinaya<\/em> and jurisprudence. It uses the <em>Vinaya<\/em> concept of preparatory action (<em>pubbapayoga<\/em>) to argue that AI engineers hold a specific ethical responsibility for building systems that shape the future intentions of their users.<\/p>\n<p><a href=\"https:\/\/blogs.dickinson.edu\/buddhistethics\/files\/2026\/09\/Karunanayaka-Artificial-Intelligence-final-1.pdf\"> Read article<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"<p>Volume 33, 2026 Artificial Intelligence as a Condition for Kamma: Utu-niy\u0101ma, Cetan\u0101, and Moral Responsibility in Therav\u0101da Abhidhamma Indrajith P. Karunanayaka Independent Researcher Recent work in Buddhist ethics agrees that current artificial intelligence is not a moral agent because it lacks intention (cetan\u0101). However, AI still shapes human moral choices. This article explores how an &hellip; <a href=\"https:\/\/blogs.dickinson.edu\/buddhistethics\/2026\/09\/13\/artificial-intelligence-as-a-condition-for-kamma\/\" class=\"more-link\">Continue reading <span class=\"screen-reader-text\">Artificial Intelligence as a Condition for Kamma<\/span> <span class=\"meta-nav\">&rarr;<\/span><\/a><\/p>\n","protected":false},"author":317,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"advanced_seo_description":"","jetpack_seo_html_title":"","jetpack_seo_noindex":false,"jetpack_seo_schema_type":"","footnotes":"","jetpack_publicize_message":"","jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":true,"jetpack_social_options":{"image_generator_settings":{"template":"highway","default_image_id":0,"font":"","enabled":false},"version":2},"jetpack_post_was_ever_published":false},"categories":[333313],"tags":[125234,125241,333339,41434,2587],"class_list":["post-5670","post","type-post","status-publish","format-standard","hentry","category-volume-33-2026","tag-abhidhamma","tag-artificial-intelligence","tag-cetana","tag-intention","tag-vinaya"],"jetpack_publicize_connections":[],"jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/p5X8HA-1ts","jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/posts\/5670","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/users\/317"}],"replies":[{"embeddable":true,"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/comments?post=5670"}],"version-history":[{"count":2,"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/posts\/5670\/revisions"}],"predecessor-version":[{"id":5674,"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/posts\/5670\/revisions\/5674"}],"wp:attachment":[{"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/media?parent=5670"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/categories?post=5670"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/tags?post=5670"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}