One point of agreement is that Lenin’s definition of matter grounds empirical 
investigation, and Frank nowhere objects to that. Frank rejects neither theory 
nor realism, but does reject the claim that philosophy must legislate in 
advance what counts as matter for science to be objective. As he puts it, 
“scientific theories are not mere summaries of observations but conceptual 
systems which go far beyond what is immediately given” (Frank, Modern Science 
and Its Philosophy , 1949, p. 6). His so-called “instrumental” stance is 
therefore anti-pragmatist in the vulgar sense. (In that respect, Frank's 
position was similar to that of his good friend Albert Einstein). Theories are 
indispensable and genuinely about the world, yet are always historically 
conditioned and revisable through practice. When Frank avoids grounding science 
in philosophical categories, he is not refusing to distill knowledge into 
theory, but is insisting, against both Kantian apriorism and metaphysical 
materialism, that theory earns its objectivity through collective experimental 
and social validation rather than ontological fiat. In this respect, his 
position is closer to Marx’s method in Capital than to any positivist suspicion 
of theory as such.

My own suspicion is that if Lenin had lived longer and got to see Frank's more 
mature work, he might have realized that they shared a lot of common ground. 
But we will never know.


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