In its sociology of the religion, Weber if strengthens for tracing the long cultural development that culminates in a disenchanted culture. In these studies, Weber leaves the undisputed mark of its conception on the ticket of history. If the rational religion occurs to the magic, this not if of, however, to the way of an opposition. When it is gone of a segment of history for another one, can only be spoken of an opposition between them through ideal-typical concepts; it cannot have in the historical, concrete reality, in its ticket of a moment to another one, no opposition, no absolute negation, but only the intense continuity of devir that it only can be apprehended, tried, lived deeply e, over all, memorized, registered, partially, promptly; in contrast of what Hegel thought, for Weber a historical change does not appear as a negation of an antecedent state; this is generally the typical way with that the agents and citizens of same the historical change interpret and justify itself opportunely its paper in relation: it is the way with that such agents fight against what he is ' ' antiquado' ' , that is, against what they had chosen as its ' ' Demnio' ' at the moment where they had affirmed its ' ' Deus' ' in specific. Thus, when reading itself Weber, it also constitutes in error to distinguish, to the way of an opposition, the two basic types of cultures (cultural conditions), that is, enters a magic culture as the opposite of a disenchanted culture. The ticket of one to the other, would say Weber, is entirely flowed. the same serves, therefore, of the ticket of the religious rationalism to the scientific rationalism: exactly in the height of its conflict with the religion, science keeps to religious inheritances or same religious conceptions, in way that to take it for, in the case and its practical expression on the life behavior is the aspect of the medieval period that represents better it, 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’ ‘ that is, according to ‘ ‘ ocidental' ' , that until then he firmly seemed given and revealing, supplied to the theoretical and speculative plan an empirical element that could not be rejected: the difference of the directions. .