 However, hedonism is not our only interpretive option. Śāntideva claims in several passages that the Buddhist virtues work together and reinforce each other. This makes it possible to read him as holding a “homeostatic cluster” view of well-being like that of Richard Boyd (see Goodman 2016b, 149-152.) Those who defend the analogy between Buddhist ethics and Aristotelian virtue ethics could advance a nature-fulfillment theory as the proper interpretation of well-being in Buddhism. Mark Siderits (2007) rejects this interpretation on the grounds that it conflicts with the doctrine of no self, which implies that, ultimately, humans have no nature to fulfill. But Christopher Gowans has pointed out that, if we regard well-being as existing at the conventional level of truth, this objection may lose its force (see Gowans 2015, 117). 