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Abstract

The gnoseology, being a general theory of knowledge, deals with presuppositions, with the lawfulness and the sense of human perception. It constitutes a critique and combined with logic it’s also a methodology of truly conceiving and forming the scientific conception of the world. Contrary to the ontology which is trying to define the reality of the world as the sole entity, the gnoseology investigates the relation of the thinking to the being, the relation between the subject and the object. The solving of the relation between the subject and object is the starting-point for the creation of the gnoseologic theory. The subjectivistic theories, subjectivistic idealism (positivism, imanentism, empirism ate.) confirm the primary role of the subject in forming the notion of the being and of the world. In the theory of knowledge subjectivism is a phenomenon of modern times and is characteristic for the modern philosophy. Objectivistic theories acknowledge the existence of the object independent from the subject. But they differ in defining the being. The materialism considers the matter as sufficient a cause and as the essence of all being. Different forms of the objective idealism subordinate the matter to an indetermined absolute substance, the spirit. The gnoseologic problem has these essential parts: the relation of the subject to the object, the origin and the character of the basic material of perception, the lawfulness and valuation of knowledge, the proper meaning and the purpose of knowledge. With the principles of science so far only the materialism is compatible by acknowledging the objective existence of the material, developing, lawful and conceivable world. Judgements and branches of knowledge if not solving the relation between the subject and the object as well as the most common questions concerning the origin and the nature of the object investigated, are neutral from the philosophical standpoint. The sphere of uninterpreted mere facts and formal relations is common to all forms of knowledge and within it the possibility of contributing to the progress of science is given, whatever the world conception may be. But the facts alone are incomplete and it is necessary to explain them and to bring them into broadeT connections and there then different and incompatible views arise. The advantage of the dialectic-materialistic theory of knowledge consists in its being the most general critique and methodology of real observation and is being developed in accordance with the progress of all branches of knowledge.