Contemporary science, especially the social and the humanistic, needs to examine the existing theoretic and methodological structure, paradigms and principles by means of a special self-reflection and self-analysis, and thus enable its further development. This is the basic task and sense of the scientific (and therefore sociological) metatheory (Ritzer, 1997). Every real social theory as theoria (rational observation of the essence of the phenomena) also contains a super-experiential (surexperimental), philosophical remnant, since it cannot be completely checked empirically. These are the general premises and understandings of the nature and the essence of the society, man and history, which are the starting point of all the relevant theories of society - axiomatic, conceptual, empirical and paradigmatic (Afric, 1989) and other (Čaldarović, 1990). This theoretic link of the science of the society with the social philosophy, the philosophy of history and philosophical anthropology has its methodological repercussions. They manifest themselves primarily in the need of proper use and transcendental method, as well as the other general methods of thinking, in sociology and about it, if it wants to be a general and global science of society with a permanent humanistic topicality and dignity and not just a limited, fragmentary, empirical, theoretically unorganised and ephemeral sociography.