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I do not doubt that there are self-contradictions in the Diamond Sutra.
In the last section of this essay I will briefly (and vaguely) sketch the direction I believe the positive account of the function of the "apparent" self-contradictions in Diamond Sutra should take.
Instead, I want to take a few steps toward sustaining the plausibility of that broad interpretation, by first explaining why it is reasonable to assume the Diamond Sutra is the kind of text I believe it is, and then why, if it is such a text, the apparent self-contradictions in it cannot be functioning principally as violations of non-contradictions.
For the moment, that last point will not be terribly crucial, but we shall return to it in attempting to understand the positive sense of the apparent self-contradictions.
Given that the texts plainly include self-contradictions, is it not possible that they employ language in a radically different way than Aristotle, or most in the Western tradition, could conceive?
If the Diamond Sutra was intended to be a manual for real life, the apparent self-contradictions in it cannot be taken to be the Buddha's denial of non-contradiction.
The conclusion that each actor's force is justified would no longer yield the opposite conclusion that neither actor's force is justified and the self-contradictions would not arise.
The subjective theory's problem of conflicting justifications is a criticism only from the perspective of an objective theory; but the self-contradictions in the objective theories provide a criticism of the objective theories on their own terms.
Section VI will discuss a possible amendment to the objective theories which perhaps avoids this self-contradiction.
However, the self-contradiction can be dislodged by less drastic means.
The self-contradiction facing the objective theories in their treatment of Hypothetical 2 may require an amendment excising Fletcher's incompatibility thesis and Robinson's principle (Amendment 1).