In such a way we have the following association: civilization, science, history that results in inaquality and makes with that the man sees itself not as are in itself as it seems to be. To search gnese of the man requires an effort in transposing the representative speech of the civilization (science and history) and going until the nature. In the present work we will search to study the thought of Rousseau on science and history, being shown that both are the service of the civilization. We intend to show that the pretension of science to consist as truth paradigm nothing more is of what a social construction, then the notion to know true is a representation, a mask that cannot be off of the moral. Our study it will be developed in three chapters: 1 Science and Appearance, 2 Science: a problem, 3 History: process and science. Science and Appearance.
The benefits that the scientific progress brought to the society are seen nowadays as unquestioned facts. Facts these that reflect ‘ ‘ beno’ ‘ that it is the establishment of the technician-scientific kingdom. As that in consequence of this the scientific knowledge gains the statute (dogmtico) of truth. Until point the conception of that the scientific truths with its advances had been absolutely beneficial? Until point and where felt the progress was and is capable to become the human being better? Many times we forget that scientific knowing it bore fruit in ‘ ‘ bero’ ‘ of the society and this that one is creates. It has soul relation between society (sociability) and science. Rousseau does not want leaving to forget in them this linking, it criticizes scientific knowing conceived while guard and promoter of the truth, therefore understand that this to know, been born of the viscera of the society does not have as to base truths of absolute character, since indelvel of relativity brings obtains the mark and the meaning of this is in ‘ ‘ that the men had had to use, for the establishment of the society, light that was only developed in the seio of sociedade’ ‘ , he affirms Rousseau in ‘ ‘ second discurso’ ‘ (1988, P.