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id not exist in society in such a clear and pure form, but presence of such an instrument helps to categorize the phenomena of social life.

The next important idea of Weber on sociology is a concept of value-freedom, which practically means that the social scientist should not make any interference into social processes in order to make them change their development. Ray (1999) mentioned that Weber was an advocate of an idea of separation of vocation of scientist and politician - Weber believed that the scientist should conduct his researches being moved away from his partisanship and affiliations. The concept of value-freedom meant warning the actors of the consequences of their actions, but not influencing them to change their behavior - the scientist should observe and study social processes, and his interference into them can harm the interests of the science. It is important to notice that Weber conducted his researches in very difficult for Europe times, and very often he showed his strong political position and sometimes to persuade others in its truthfulness - it is very difficult for any social scientists to be fully away from influencing the other people.

The key tendency of social development in Weber's sociology is constant development of human society from irrationality to rationality. The whole history for Weber is a process of continuous movement towards rationality, which is showed up in intention attached to basic social action. The human society is very irregular on its way to rationalism - the biggest progress was achieved by the Western civilization, which became a locomotive of rationality spreading in the world. The highest stage of social development for Weber is a shift within the types of rationality - from value-rationality (taking decisions on the basis of established beliefs and values not considering the consequences) to purposive rationality, when a social action is performed by an actor on the basis of his knowledge and with consideration of the consequences of this action. From the point of view of Weber, such an evolution to purposive rationality made possible further development of Western civilization - establishment of well-functioning capitalist system and appearance of modern states and science.

Part II. Religion and Society.
One of the most central questions in the sociology of Weber is the questions of origins of modern Capitalist system and the question of the fate of the West (Ray, 1999). According to Ingram (1987) Weber conducted a deep research to answer the question - why was it Judeo-Christian civilization, that gave birth to modern Capitalism and modern society. He compared different kinds of societies organized around major World religions (Hinduism, Buddhism, Confucianism, Judaism, Christianity) and tried to find the reasons for such successful development of capitalism in the West.

Collins (1986) mentions that Weber could see the elements and features of capitalism and trade in all historical times and all geographical regions, but it was the West in the Middle Ages and after which gave birth to unique system of social and economic relations, unknown and impossible for any other society in the World. Weber's sociology shows that modern type of Western capitalist society is a unique product of long-term evolution of Western society which could be born only in case of direct match of the long number of indicators and social