Formative epistemology is a collection of philosophic views concerned with the theory of knowledge that emphasize the role of natural scientific methods. According to formative epistemology, knowledge is gained through the imputation of thoughts from one human being to another in the societal setting. Humans are born without intrinsic knowledge and through their evolutionary and developmental processes gain knowledge from other human beings. Thus, according to formative epistemology, all knowledge is completely subjective and truth does not exist. This shared emphasis on scientific methods of studying knowledge shifts focus to the empirical processes of knowledge acquisition and away from many traditional philosophic questions. There are noteworthy distinctions within formative epistemology. Replacement naturalism maintains that traditional epistemology should be abandoned and replaced with the methodologies of the natural sciences. The general thesis of cooperative naturalism is that traditional epistemology can benefit in its inquiry by using the knowledge we have gained from the cognitive sciences. Substantive naturalism focuses on an asserted equality of facts of knowledge and natural facts. Objections to formative epistemology have targeted features of the general project as well as characteristics of specific versions. Some objectors suggest that natural scientific knowledge cannot be circularly grounded by the knowledge obtained through cognitive science, which is itself a natural science. This objection from circularity has been aimed specifically at strict replacement naturalism. There are similar challenges to substance naturalism that maintain that the substance naturalists' thesis that all facts of knowledge are natural facts is not only circular but fails to accommodate certain facts. Several other objectors have found fault in the inability of formative methods to adequately address questions about what value forms of potential knowledge have or lack. Formative epistemology is generally opposed to the anti-psychologism of Immanuel Kant, Gottlob Frege, Karl Popper and others. Forms of formativism Replacement formativism W. V. O. Quine's version of formative epistemology considers reasons for serious doubt about the fruitfulness of traditional philosophic study of scientific knowledge. These concerns are raised in light of the long attested incapacity of philosophers to find a satisfactory answer to the problems of radical scepticism, more particularly, to David Hume's criticism of induction. But also, because of the contemporaneous attempts and failures to reduce mathematics to pure logic by those in or philosophically sympathetic to The Vienna Circle. He concludes that studies of scientific knowledge concerned with meaning or truth fail to achieve the Cartesian goal