Here, too, it appears a insufficiency of two types: the practical today may seem by one circle of things, tomorrow – another, that introduces uncertainty in the concept of the object, which also can be seen from an unexpected quarter – so appear inventions; besides, the practical is nevertheless mostly the useful, the utilitarian, excluding imagination, flight of thought, "mad" ideas, which are capable to change radically our life, and really changed it, especially for the last decades.

Truth in accordance with the growth of knowledge and practical application changes its appearance so how human consciousness goes from essences of one level to essences which are deeper. And in this sense truth corresponds to essences revealed.

Here it is possible to agree with Lenin V. I., which declared: “For the materialist the “success” of human practice proves the correspondence between our ideas and the objective nature of the things we perceive” [1, chapter 1.2]; with the amendment that "the objective nature of things," initially no, because things, which are independent of consciousness, are not exist – all of them, or rather their copies are formed by consciousness in accordance with its form-building capabilities and these copies are "given" to a person for his life and development, in the course of which evolves and changes his consciousness itself, which acquires a "transient" independence in each life of individual consciousness. Therefore, only for a individual consciousness in the person, which is "clipped" one-sided from the single consciousness, all things become independent of him during his lifetime, acquiring still and motion, change precisely in order that he could overcome the resistance of the medium out of things and other people with their own individual consciousnesses competing with him and could "compel" things to "obey" to him.

Except of the practice the stability can be criterion of truth. The stability is expressed in a number of logical deductions, virtually no checking, but based on known laws.

One cannot deny touch to truth of and by means of intuition, i.e. as the process of finding truth without the intermediate steps from the first principle to whom may be just aught appearing, inasmuch human consciousness cannot penetrate into "space" from where is taken all, that appear.

Hobbes and Berkeley till Husserl have understood this situation with the relation of sensations (consciousness) and things.

Hobbes detaches sensations with all their derivatives from objects, generating in us sensations: “And though at some certain distance, the real and very object seem invested with the fancy it begets in us; yet still the object is one thing, the image or fancy is another” [8, p. 1-2].

Separation by Thomas Hobbes sensations and objects, in essence, was the basis for the ideas of Berkeley, consisting in the fact that without existence of senses and reason existence of everything else is problematic, because nothing and no one perceive it.

Berkeley believes existence of things only due to their perception by the human mind, or his soul, inasmuch there is no evidence of separate existence of things outside human sensations: “XXIII. But say you, surely there is nothing easier than to imagine Trees, for instance, in a Park, or Books existing in a Closet, and no Body by to perceive them, I answer, you may so, there is no difficulty in it: But what is all this, I beseech you, more than framing in your Mind certain ideas which you call Books and Trees, and the same time omitting to frame the Idea of any one that may perceive them? But do not you your self perceive or think of them all the while? This therefore is nothing to the purpose: It only shews you have the Power of imagining or forming Ideas in your Mind; but it doth not shew that you can conceive it possible, the Objects of your Thought may exist without the Mind: To make out this, it is necessary that you conceive them exist unconceived or unthought of, which is a manifest Repugnancy” [9, p. 18].