 Another approach is aretaic consequentialism, an indirect form of consequentialism in which the primary objects of evaluation are character traits, not actions or rules. This theory tells us to develop in ourselves those states of character which are conducive to the happiness of sentient beings. (See Siderits 2007, 292–93) This elegant interpretation explains why Buddhist texts so often focus on character traits, but it also retains a hedonist view of well-being. It allows us to interpret instructions on moral discipline not as inflexible rules, but as advice about what traits of character to cultivate.