82 SOCIAL SCIENTIST consciousness, but is seen as the problem to "delimit the world of collectively acknowledged notions, that is, the whole socially organised world oF intellectual culture with all its stable and materially established universal patterns, and the world as it exists outside and apart from its expression in these socially legitimised forms of 'experience5 " (p 119). The developments in science, particularly in physics, have focused attention on the fact of the active relationship between the cognizing subject and the cognized object. This substantiates the Marxist understanding that "the subject must be aware of his object characteristics as a part of the actual cognitive situation" (p 100). A fundamental feature of Marxist philosophy is the "recognition of the need to consider all forms of cognitive activity in the context of the real activity of social man, in the context of the practical transformation of natural and social reality." This is what distinguishes Marxist philosophy from all others because herein the starting point of man's relationship with the world is considered to be practice and not cognition. Recognizing the creative essence of the cognitive process, Marxism emphasizes that the place of the subject as a real being in the production of knowledge must be taken into account. The collection contains articles on topics discussing major contemporary philosophical problems like dialectical logic, problems of truth, and so on. The articles on dialectical logic discuss among other, problems, the ways of solving contradictions in the development of scientific knowledge. This, and a few other sections, while presenting their argument, take note of the works of Western philosophers of science, but one feels that this selection does not provide a full critique of the relevant thinkers who may not subscribe to the Marxist world outlook. At the same time, one can discern from the selection of articles that on many subjects there is a divergence of opinion among Soviet philosophers. Such divergences are reflective of the creative potential of the Marxist philosophy itself. RAJENDRA PRASAI>