 But this point cannot be taken too far; truth is neither wholly determined by our practical interests nor by theory-dependent conditions of verification. When it is claimed that truth is dependent on the “relation of propositions to reality,” Horkheimer means both of those to be given equal weight. While the weight put on “propositions” (or better, human conceptual activity) removes the possibility of a metaphysical theory of reality, it does not remove reality. But because all inquiry into truth is historically and socially mediated, it is constantly open to adjustment. This points out why the “continuous, dialectical penetration” of philosophy and science spoken of in the inaugural address is necessary. Objective truths have to be grasped empirically, and the work of the specialized sciences is thus necessary to determine the truth of the current state of society. But “truth is advanced” only when “human beings who possess it stand by it unbendingly, apply it and carry it through, act according to it, and bring it to power against the resistance of reactionary, narrow, one-sided points of view” (Horkheimer 1935a, p. 4). This requires that empirical research be saved from “chaotic specialization,” and interpreted through an adequate theoretical framework. It is noteworthy in this regard that toward the end of the inaugural lecture, Horkheimer states that it is appropriate for the head of the Institute to also hold a chair in social philosophy, as was not the case with his predecessor who worked in the “specific discipline” of political economy. For Horkheimer, it was properly the job of the philosopher to plan out and guide the interdisciplinary work of the Institute.