It would be the dynamic monetary economy of capitalism highly developed, typical of century XX? It will be that the absence of great density of cities in allied Africa the capitalist dinamizao of the economy would not be safe criteria of not consideration of Africa as not civilization? A culture cannot be studied from the long duration? Thus disrespecting the legacy of civilization of Africa, the other chapter if considers to point the problems that the Africans must face in the gift and the future. Here our attention falls again for the defense of the necessary adaptation of the cultures and primitive religions to the overwhelming process of modernization and adequacy of the continent to the liberal capitalism, therefore Braudel makes responsible them to become inert the African culture and the society. As already it was evidenced throughout the text, the points of failures in meeting between Africa de Braudel and its long duration are clear. Moreover, deducting the general objectives of the two workmanships, the image of Africa that appears in the Mediterranean is revisited in Grammar of the Civilizations, where it had the chance exhaustingly to explore the meaning of the category that guided its life of researcher. Here an inflection appears enters the proposal theoretical of it and the way as history Africa. When the history of century XV is approached or even of more remote times, time or another one if it collates with the problem of the duration of some elements in question. But for Braudel Africa already appears constructed in this time, of this made its past is denied. The ethnic societies, cities, cultures, language and groups already appear formed and made use in a cruel space. Comparing this history with the one of the Europe, as much in the Mediterranean as in Grammar of the Civilizations, we perceive that this continent possesss a privileged space in the thought of Braudel, being historiado from century IV.

To understand of that it forms the Capitalism if developed and because it appeared in the Europe Occidental person and not in the Classic Antiquity or the Empires of the East it is a challenge for the Historians and sociologists. Jeff Gennette is often quoted on this topic. Some theories had been elaborated to explain this phenomenon and the historians tend to accept the representatives of its line of research: positivista, cultural marxist or. In the present time, some allow an ecleticism where they mix diverse methodologies, as in thus the call Partner-cultural History. Paul Kennedy believes that what allowed this development was to the division politics of the European states where bourgeois groups as the sefarditas Jews and calvinistas Frenchmen had obtained to run away with part of its richnesses and most important, its knowledge, for neighboring countries (Portugal and the United kingdom) that they searched if to benefit of the economic power of these groups to compete with its rivals. In the east, the aristocratic dominant elites of the great empires had obtained to impose the peasants and to limit the expansion of the bourgeoisie in its territories. (1989) Others thinkers attribute to the religions of the east a limiter paper of the ambition of the bourgeois groups. Eric Hobsbawm uses the marxist method. It admits that the form to think of a social group can be decisive in the process of formation of a bourgeoisie, as in the case of the countries of the Eastern Europe where the middle class was formed in century XIX for Jews, Italians and Germans since the peasants and the agrarian aristocracy did not have resources nor interest of if to dedicate to a liberal profession nor I deal to it urban. (2004) Hobsbawm, of this form, is placed next to the way to think of Max Weber of what of Karl Marx, for this the capitalism produced the Reformation Protestant, therefore the aristocratic Church of Rome did not allow an ideological flexibility that accepted necessary usury and other principles so that one form of modern production if developed in the Europe Occidental person.