 If this is true, it is wonderful news for those of us who want to be happy; but it may be a bit inconvenient for those of us who want to classify Buddhist ethical views. This is because the Fortunate Coincidence Thesis makes it difficult or impossible to pull apart the justificatory role of self-interest from that of what we owe to others. If these two perspectives give us the same answers across a wide range of cases, how can we tell which of them would take primacy, if they were to conflict? So as Harris points out, even what seem to us to be very demanding and lofty exhortations in Buddhist texts to practice extreme altruism might, in light of the Fortunate Coincidence Thesis, be justified at the foundational level by a eudaimonistic virtue ethics, or even by a form of rational egoism.