In the philosophical and properly theoretical scope, the consequences and the impacts of this conflict between the tradition (that it estimates an only direction for the events of the world) and the modernity (that it discovers the possibility of other directions for the world) are incrivelmente enormous, that of certain form moved to all the great thinkers of the modern period, and therefore impossible to be part of the quarrel. Here it fits only to mention as modernity, ' ' It was of comparao' ' , as 3 called it Nietzsche, it placed for the knowledge the fact of that the direction of the universe and the causes of the world and its events in the time, are cultural products and not something existing by itself. The world and the universe and, are clearly, history and the existence human being, they are, in itself, meaningless. But the men, situated in its cultural communities, are capable to infundir a direction to the world and its events. Here it is the premise and presupposition of all the scientific thought of Weber.
Here it is, also, the ontolgico aspect of the problem opened for the direction concept. The absence of an essential direction for the life took to the described existencial terror with as much vehemence for Nietzsche in its texts on the Niilismo 4. On the other hand, in the limits of this proper understanding, of this properly modern conclusion, a possibility confided that seemed to be able, the much sacrifice, ' ' compreender' ' thus to compensate the impacts of a niilista existence and a disenchanted culture. Such possibility clearly was perceived by Weber, and says respect to the capacity of all the men of, in way to the chaos and perpetual contingency, to endow the world and its proper action in it with a direction and meaning. It can be understood that all the procedure that accumulates of stocks the works of Weber loads obtains a presupposition basic on the human being: for it, the man is the animal that necessarily he interprets.