 As articulated in early Buddhist texts and in the philosophical works belonging to the Abhidharma traditions of the Way of the Disciples (Sanskrit Śrāvaka-yāna), the teaching of no self depends on a crucial distinction between conventional truth and ultimate truth. Those entities that exist ultimately have an existence that is robustly metaphysically objective, whereas things at the conventional level are said to exist as a result of a process of conceptual construction. On some interpretations of this distinction in the Abhidharma context, conventional things do not exist at all; instead, it is merely convenient in practice to pretend that they do (see Goodman 2005). According to the Buddhist tradition, in order for something to exist at the ultimate level, it would have to be findable under analysis: that is, careful philosophical examination would have to be able to find a clear and defensible explanation of how it exists. If conceived of as existing over and above their parts, composite entities fail this test; when analyzed, they disappear, as we can give no satisfactory account of how they relate to their parts. So according to the Abhidharma, the only entities that could exist ultimately would have to be utterly simple, having no spatial parts and existing for only one single instant of time. The world that we experience is the product of the collective causal activity of immense numbers of these tiny, simple entities. These claims apply even to what we regard as our own actions, choices and decisions (for further explanation, see Siderits 2007: ch. 3 and ch. 6).