Features of rationalisation include increasing knowledge, growing impersonality and enhanced control of social and material life.[7] Weber was ambivalent towards rationalisation; while admitting it was responsible for many advances, in particular, freeing humans from traditional, restrictive and illogical social guidelines, he also criticised it for dehumanising individuals as "cogs in the machine" and curtailing their freedom, trapping them in the bureaucratic iron cage of rationality and bureaucracy.[7][8][16][17] Related to rationalisation is the process of disenchantment, in which the world is becoming more explained and less mystical, moving from polytheistic religions to monotheistic ones and finally to the Godless science of modernity.[7] However, another interpretation of Weber's theory of disenchantment, advanced by historian of religion Jason Josephson-Storm, claims that Weber does not envision a binary between rationalisation and magical thinking, and that Weber actually referred to the sequestering and professionalisation of magic when he described disenchantment, not to the disappearances of magic.[18]: 299–300 Regardless, for Weber the processes of rationalisation affect all of society, removing "sublime values ... from public life" and making art less creative.[19]