I recently rewatched the 1975 Doctor Who episode "Genesis of the Daleks" by Terry Nation. Some online discussions I looked at about "Genesis of the Daleks" made some interesting, and to my mind obviously false, claims about how it fits (or doesn't) into the overall canonical fictional world of Doctor Who.
One claim in particular claim that caught my interest was the accusation that Terry Nation contradicted some of his earlier Doctor Who episodes about the Daleks in giving the origin of the Daleks in this serial. One discussion pointed out that Nation had made an effort not to contradict his first serial "The Daleks" from 1963, where he establishes the Daleks as creations of a race called the Dals in their war against the Thals. The supposed contradiction comes with "Genesis of the Daleks" when Nation actually shows us this war between the Thals and the race that created the Daleks, and the creator race is not called the Dals but is called The Kaleds.
Here's my problem. This is not a contradiction. A contradiction takes the form 'P and not-P". There is nothing of that form here. What you do have is:
1. The race who created the Daleks at the time of the Daleks' creation called themselves the Kaleds.
2. The Thals also called them the Kaleds at that time.
3. At a much later time, probably many centuries later, after an apocalyptic destruction of all civilization and a loss of a good deal of accurate information about the details of that earlier time, someone speaks of the race that created the Daleks as the Dals.
I'm sorry, but I'm not seeing how any of that makes for an inconsistency. If we were sure the person telling us they were called the Dals was speaking the truth, that would even be difficult to get a contradiction, because it's possible they came to be called the Dals at some time after "Genesis of the Daleks" or that they were called that at some earlier time, and that name came to be the more common one to use again after the apocalypse. But we can't even be sure the Thal telling us this has the right information. Maybe it's just that the wrong name was preserved. There are quite a number of things that could explain how 1-3 might all be true. Terry Nation simply did not contradict his earlier Dalek stories. What he did is use a different name without explaining why different names were used at those two different times, but it's not a contradiction.
I think there's a certain personality type that just likes to find contradictions in everything. A lot of fan criticism of science fiction and fantasy stories exhibits similar problems to the one I've been discussing here. I could point out lots of other examples. That doesn't mean there aren't legitimate criticisms to level against authors. I've criticized J.K. Rowling in print about her concept of changing the past in the third Harry Potter novel, although I did so after pointing out some rather implausible ways of making the story work to avoid the problem I raised. The implausibility there would involve reliable narrators who would know better telling untruths, however, which is more of a stretch than someone centuries after an apocalyptic event getting a name of an extinct civilization wrong or the possibility that the group was actually called by two different names.
How you evaluate such attempts to make canonical worlds coherent in part does depend on how plausible the explanation might be to avoid the contradiction. It's nice for fictional worlds to be coherent. Sometimes that's impossible. Sometimes it involves an implausibility but is possible. And sometimes it's not all that implausible if you just think a little harder to see how things might fit together, when at first they seem not to.
It's hard not to think of critics who like to find contradictions in the Bible when I look at these stories. There are some genuine difficulties in fitting together some parts of the Bible. I've never seen one that guarantees a contradiction, especially when you take into account that inerrantists don't take the current manuscripts to be inerrant but allow for errors in transcription from manuscript to manuscript. But I have seen places where it's not easy to come up with one highly plausible explanation that shows for sure why the apparent contradiction is not a real one. In most of them, there have been several explanations, where not one stands out as the most plausible, and even most of them involve something somewhat unlikely but possible. There's none I know of where I would judge all the explanations as so implausible as to require rational evaluators to think it has to involve two contradictory statements that can't be resolved. But I'm coming from an epistemological standpoint where I think the prior plausibility is relatively high. I consider myself to be in a position where I think I have good reasons for taking the Bible as it presents itself, as God's word, and it follows from that that it's more likely that there is a solution even if I don't know what it is than that there isn't. So I'm going to take the less-plausible-sounding accounts as less certain, but I'm going to be more likely to think that one of them is probably true.
That's one difference with fictional worlds. I don't believe there even are Daleks or Time Lords, never mind that the entire Doctor Who canon is consistent. (I think it certainly isn't coherent when it comes to fundamental questions of time travel, for example.) But someone who thinks God is real and is basically the way God is presented in the Bible is going to place a higher prior probability on there being some resolution to a proposed contradiction than someone who has no prior trust in those documents. And I would argue that someone doing this is right to do so if the prior probability is based on a good epistemic state to begin with. And that makes accepting truth in texts that are hard to fit together much easier to do (and not in a way that undermines rationality, assuming the prior probability itself has a rational grounding.
That assumption of prior probability, of course, is one of the fundamental disputes to begin with, but you can't just assume at the outset that someone who is more willing to trust a set of scriptures is wrong in doing so, and pointing to potential contradictions isn't necessarily going to turn the tide of the conversation unless you first undermine the prior probability. Supposed but not actual contradictions, even if they are difficult to put together, are therefore very weak evidence against the coherence of a worldview when the person who holds that worldview is more sure of it than they are of the irresolvability of the supposed contradiction. That makes for people coming from very different standpoints evaluating the supposed contradictions very differently, and from within their world view each seems to themselves to be right in how they do that. That's something that I think not enough people on either side of such debates can see.
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Jeremy Pierce is a philosophy professor, Uber/Lyft driver, and father of five.