In contexts of severe illness in Northern Thailand, many conceive of themselves as combinations of beings assembled through the binding ethical force of karma. Scholars working in many world areas have built frameworks for understanding “complex” (distributed, partible, fluid, transient) personhood. In this article, I bring these frameworks into conversation with ethical theory to ask how one can make sense of ethical action when one is always already partly the other. For many in Northern Thailand, the answer is an ethical and hauntological choreography; rather than relying only on rational frameworks for right action or cultivating individual ethical dispositions, people seek to assemble optimal elements—other people, beings that have become components of themselves, material objects infused with ethical force—into scenes where the residual karmic “stickiness” of all can be unmade. This unmaking is achieved through a form of forgiveness and kindness that moves beyond individual agency. [personhood, ethics, ontology, haunting, Buddhism, Thailand]

中文翻译：

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业力大师：泰国的道德创伤，缠身编排和复杂人格

在泰国北部严重疾病的背景下，许多人认为自己是通过业力的约束道德力量聚集在一起的生物的组合。在世界许多地区工作的学者已经建立了理解“复杂”（分布式，可分，流动，短暂）人格的框架。在本文中，我将这些框架与伦理理论进行了探讨，以期在一个始终已经是另一个的情况下，一个人如何理解道德行为。对于泰国北部的许多人来说，答案是道德和缠身的编舞; 人们不仅仅依靠理性的框架来采取正确的行动或培养个人的道德倾向，人们还试图将最佳元素（其他人，已成为其自身的组成部分，注入道德力量的物质对象）组合到残留业力“粘性”的场景中。所有的东西都是虚无的。这种超越是通过超越个人代理的宽恕和仁慈形式实现的。[人格，伦理，本体，困扰，佛教，泰国]