ok. I have reviewed all the suggestions; thank you.
The first spoke almost directly to how a western perspective might shift to something new, in Tibetan Buddhist terms. Examining the Stick, Elizabeth Mattis Namgyel seems to me to perhaps have come up with something original (although I lack sufficient knowledge of works and teachers in her Tradition to know, or interest to learn that!). That purpose, even condition, is relative, perhaps unknowable, non static, perhaps a creative fabrication of particular perspectives… interesting. Not quite on the focus of my question, but I can see how this might open up vocabulary and thoughts related to causality. TY, @Gillian I’ll probably review it more later.
@Martin the pali definitions were useful, very on point. But my question regarding possible differences between contemporary psychological sociological even political definitions of conditioning and Buddhist understandings aren’t going to be in pali definitions - though they will perhaps guide my mind in a journey towards it. So I will be studying the pali, thank you, and I am hopeful.
@Viveka honestly I feel you have given me a friendly teasing.
Perhaps within Buddhism, it is the inter-relationship of causality and conditioning that gives the Buddhas teachings their extraordinary power. This describes the mechanism that drives ‘the way things are’… Knowing this, one is able to practice skillfully, see beyond the conditioning, and work towards liberation.
… would you care to expand on these, especially the interrelationship? It is for me a bit daunting. I understand some things, but I cannot be sure right now I perceive fully what I do and do not understand.
MN 60 has a lot of content. I went through nya by nya, taking notes; this was very helpful, thank you for inspiring it. I accept (had accepted) that there really is causality; in a biopsychosocial limited kamma way, I can see it directly. In a rebirth full kamma way, I have not directly seen that entirely, though I do see what I consider to be examples I don’t want to discuss right now. Really beautiful sutta, and I understand it as a demonstration (explicit account?) of Causality of /in the Path, especially as it might be understood by other seekers contemporaneous with the Buddha.
Perhaps I need to set this aside and tackle the mechanics of rebirth, which I strongly suspect would clear the fog between a biopsychosocial view of kamma, and my not fully articulated belief in kamma and rebirth.