Even though the proper search of itself, the attempt of if finding with unknown I that much interrogates, would be the search of being happy. In the reality of the facts the human being search to find the true happiness. The question now could not be more the origin of the things, the knowledge, the being and not to be, but it could be: what it is and where is the happiness? From then on we could arrive at an end. We would have observes to pass it in our day of each day, what it conducts this day, what stimulates in them when covering of the day. In this way of being and thinking, we can direct our attitudes by means of the events of each day. Perhaps if for one we depended only to accept our projected day as something already and determined for the presumption destination, we could not more decide what to make with our day. If for one perhaps somebody to say that the destination of it is to be malvolo stops more with the others and all than this to its redor, would not have at least the attitude to try to change such thing, therefore, it would be believing piously the presumption destination.
The badness would be spread without no reserve of guilt, therefore, its conscience would accuse the destination as determinative author with its life. In them we are authors of this life who we have, we are leading of this day that was presenteado in them. We could not omitting in them before our desires, wills and decisions. It fits to each one to determine and to conduct its day, we are ' ' homo sapiens' ' , intellectual beings, we have knowledge and we decide to know. The presumption destination does not pass one more time of a convenient excuse to alliviate to our conscience and responsibility of our actions.
When conscientious becoming of this implication of the direction concept, Weber was felt obliged to interrogate on the direction and the value of science, of the meaning of the actions and accomplishments promoted throughout the years for ' ' men of cincia' '. A methodology of the historical knowledge, for it, could not abstain from the conscientious search for its conditions, estimated, interests and last evaluations. Science, in this direction, would distinguish its validity from the one of other axles of interpretation (religion, art, politics, economy) for the effort to become conscientious of these elements. In this it would reencontraria its value again; she would reencontraria, therefore, one ' ' felt she stops mere beyond tcnico' ' (Weber, 2001: p 440). Thus, we cannot disrespect the importance of the workmanships of Dilthey for the insertion of the felt concept of in the metodolgico domain. However Dilthey, differently of Weber, well where did not perceive the theories of the interpretation would lead: to the conclusion of that, if science also ' ' interpreta' ' , and not ' ' descreve' ' , it also can be interpreted on the basis of its direction and meaning.
Because, then, science interprets? To guarantee or to provide which interests? To affirm or to deny which value? Because it, science, emits a basic interpretation through which requere validity to its interpretations? In its tremendous effort for the constitution of a method pautado in the especificidade of ' ' objects of esprito' ' , Dilthey, for example, could not consider questions such as these. In this specific aspect of the direction and its relation with science, Weber is next to Nietzsche. To toa Deleuze did not say that ' ' the project most general of Nietzsche consists of the following one: to introduce in philosophy the concepts of felt and valor' ' (Deleuze, p 5, 1978).