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The development of hitherto neglected disciplines of Marxian philosophy, the differentiation of starting points in their building up etc. is a positive element of the present development of this philosophy. At the same time, however, it contains a real danger of the absolutization of inevitably onesided starting points, of mistaking the relative autonomy of a discipline or conception for its entire independence. This becomes evident also in the present controversy of anthropocentrism and cosmocentrism in the framework of Marxist philosophy. Therefore, it is necessary to emphasise the need of universality of Marxian philosophy, at the same time fully respecting the above mentioned autonomy of its individual disciplines as understood either way. Universality is comprehended here as an immanent moment of every special philosophical discipline which is correctly understood, as the openness of one philosophical discipline (as well as conception) towards the others, as a permanent tendency to create and reform the totality of philosophy, philosophy as a dialectic system. In such a model of philosophy, the part of the central discipline is played by ontology, since basic general ideas of being are formulated in it. However, the central position does not mean a privileged one because these basic ideas are being formulated as well as reformulated in the interaction of all philosophical disciplines and further, more special areas. Since being cannot be reduced to only extrahuman being as well as to only human and man-created being, it is necessary to unfold not only those areas where man is the centre of attention but also those where extrahuman being is the subject matter of philosophy. According to the present author, insufficient development of the philosophy of natural sciences as a relatively autonomous philosophical theory of extrahuman being is one of the main hindrances to the realization of the moment of universality of Marxian philosophy.