For it, modernity is apoca that it reaches an excellent degree of abstraction and rationalization, to the point quee in the direction of that, with this, it has indirectly reached something bigger emais complex, and that it characterizes definitively it better of what any idiade rupture: the desencantamento of the world. If in modernity desencantamentoatinge its more evident state, this does not want to say, however, that eletenha started there. Centuries and centuries had been necessary so that the Europe modernavisse same itself abstracted of to be able them to all mysterious and magical that antescircundavam its interpretations on the world. In its sociology of the religion, Weber if strengthens for tracing the long one desenvolvimentocultural that culminates in a disenchanted culture. In these studies, Weber leaves undisputed amarca of its conception on the ticket of history. If rational areligio occurs to the magic, this not if of, however, to the umaoposio way. When it is gone of a segment of history for another one, only can-sefalar of an opposition between them through ideal-typical concepts; not to podehaver in the historical, concrete reality, in its ticket of a moment to another one, no opposition, no absolute negation, but only intense continuidadede devir that it only can be apprehended, tried, lived deeply e, over all, memorized, registered, partially, promptly; in contrast of what pensouHegel, for Weber a historical change does not appear as a negation of one estadoantecedente; this is generally the typical way with that the agents and sujeitosda same historical change interpret and justify itself its paper in relaoa its time: it is the way with that, in the case and its expressoprtica on the life behavior is the aspect of> better orepresenta medieval period that, and that the same it is valid for science in relation to modernity and if, in turn, only ' ' one delgadssimo hair wire separates faith of cincia' ' , entono agrees to speak of a period as opposition to the other.