 It is important for us to realise that any set of norms or value system is not immune to revision, just because it is, as Strawson puts, ‘part of the general framework of human life’. The problem is that there is no such ‘general’ framework. The normative concerns and practices of human societies are varied, and not such as to be weighed systematically against each other. The practices we regard as important because they are ‘part of the general framework of human life’ cannot be justified as having been chosen by ideally rational beings. Persons as moral beings are a product of our histories and culturally constrained preferences. Imagine being in a world in which the Buddhist thesis of the no self was widely held. Or consider a culture where the really significant entities are family lines, and it is axiomatic that children are justly to be held responsible for their parents’ wrongdoing. What evidence is there against such a code, or in favour of ‘our’ belief that persons are separate individuals, responsible for their own crimes. It is therefore not clear that we should assume that all normative systems must include some special concern for one’s future self and those that we love dearly. The anticipation of one’s own future self or one’s survival are also up for question. These important assumptions that often goes unnoticed because they basically treated as “part of the general framework”. Buddhist philosophy invites us to ask the question: Is there such a framework?