The good conscience with that Weber could take left for science, exactly recognizing that it was between the biggest forces that led to the desencantamento of the world, must it the fact of it the problem of the direction in the epistemolgico scope. To the side of the quarrels and fidgets that involved the questions on the direction of the life and the universe, it had one so overwhelming other how much: if the history of the universe revealed indifferent to the designs and human yearnings,> what, then, to say regarding the history of the humanity as part integrated to this history of the universe? To the side of the errifying conclusion of that life and universe are dismissed of direction, what to say regarding the History, for which until then ' ' wise person-se' ' always a direction and definite aiming (it was for revelation or any another metaphysics), and from which all a content of having and practical orientation of the life was convictamente deducted? What to say on the direction of the History, later that the domain of the natural causalidade 6 demystified the world and the cosmos in a continuous net of causes and effect? Of where a solid criterion would take off the historian now, that if intends valid, to distinguish what, amongst the infinitude, he is ' ' essencial' ' ' ' acidental' '? These were the difficulties of that in the turn for century XX they considered the arduous task of recital of sciences human beings, in particular of history. Beyond these questions, properly interns, Weber had despite to deal with a gigantic bibliography that, of some form or another one, already had assumed as object such tasks. Amongst as many chains that they debated this subject, it was distinguished neokantiana school of Baden, whose main representatives were Windelband and Rickert. In certain points of its workmanship, Weber seems to come close itself to some conceptions of Rickert, perhaps more for with it sharing specific terminologies and central offices of what for complete identity of ideas. .