 Thus it was both rational and scientific for Bohr to persist with his research programme, even though its hard core theses on the structure of the atom were fundamentally inconsistent (FMSRP: 55–58). So although Lakatos rejects Hegel’s claim that there are contradictions in reality (though not, perhaps in Reality), he also rejects Popper’s thesis that because contradictions imply everything, inconsistent theories exclude nothing and must therefore be rejected as unfalsifiable and unscientific. For Lakatos, Bohr’s theory of the atom is fundamentally inconsistent, but this does not mean that it implies that the moon is made of green cheese. Thus what Lakatos seems to be suggesting is here (though he is not as explicit as he might be) is that, when it comes to assessing scientific research programmes, we should sometimes employ a contradiction-tolerant logic; that is a logic that rejects the principle, explicitly endorsed by Popper, that anything whatever follows from a contradiction (FMSRP: 58 n. 2). In today’s terminology, Lakatos is a paraconsistentist (since he implicitly denies that from a contradiction anything follows) but not a dialetheist (since he explicitly denies that there are true contradictions). Thus he is neither a follower of Popper with respect to theories nor a follower of Hegel with respect to reality. (See Priest 2006 and 2002, especially ch. 7, and Brown and Priest 2015.)