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On the other hand, this researchare studying the human error, more or lesshabitual and difficult to overcome, play a role of sometranscendental dialectic,showing that the knowledge hastheir historical, social, or economic conditions that itoccurs inside developed between people relationship, itcan not depend on the specific forms, which takethese relations, in short -- that there is a historyhuman knowledge that is given inempirical knowledge and prescribe its forms. For these two studies it is characteristic that they are, inappear to do not have no need in each other, morethe fact-that they can do without intelligence (or theoryof the subject); they claim full independence, asas transcendental reflection there themselvescontent. But in fact, the study of nature or historyknowledge, by its motion to impose a critical dimensionon the content of empirical knowledge, already presupposesthe use of some form of criticism. This criticism should notto be merely an exercise of pure reflection, but the result of a number of moreor at least vague operation. First there are sufficiently clear,although arbitrary dismemberment: this distinction betweena rudimentary, imperfect, unsettled, stillemerging knowledge of the fact: which if not yet completed,at least established a more or less stable andcertain forms, -- such a distinction allows us to studynatural preconditions of knowledge; then the distinction betweenerror and truth, between ideological Chimera and scientifictheory (this distinction allows you to explore historicalthe conditions of cognition).
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