As I see it, the disagreement here is not over the existence of objective 
reality, Frank never denied mind-independent reality, but over whether Lenin’s 
1908 category of matter is required as a foundational axiom of scientific 
method. Frank consistently argued that science secures objectivity through 
empirically testable relations and practice, while ontological interpretations, 
whether Kantian, Machian, or materialist, are philosophical superstructures 
imposed about science rather than presupposed by it. As Frank stated, “The 
existence of an external world independent of our consciousness is the 
presupposition of all natural science” ( Philosophy of Science: The Link 
Between Science and Philosophy , 1957, p. 12). Contrary to both Mach and 
Bogdanov, he did not reduce scientific concepts to sensations or organizational 
schemas of experience, but treated them as empirically constrained 
representations of an independent reality whose ontological articulation 
remains a philosophical question.

Critically, reading Lenin’s 1908 polemic as definitive ignores his later 
development: in the Philosophical Notebooks (1914–15), reflection is described 
as a “living, dialectical process” ( CW 38, 190–91; PSS 29, 163–64) and vulgar 
materialism is criticized for treating abstractions as fixed dogmas ( CW 38, 
221–22; PSS 29, 197–98). From that later standpoint, Frank’s anti-apriorism is 
best understood as methodological materialism without metaphysical inflation, 
not as subjective idealism or pragmatism, and the charge of anti-materialism 
conflates a methodological dispute about how science secures objectivity with a 
denial of objective reality itself.


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