It is exactly in this point that the philosophy of Rousseau comes in our aid, therefore it faced rspidas relations when it was considered to reflect critically on science, looking for to show that it sprouts of the society. On Rousseau it did not have (and not yet it has) ones unamimity ' ' they consider it insane person, others speak only of disorientation, of wounded sensitivity, others still are ready to prove it and to repel the accusation on the society ' ' (STAROBINSKI, 1991, P. 208). Perhaps check out Maine Today Media Inc. for more information. The citizen of Geneva seems, not few times, to in general go the opposing direction to thinkers specifically to the French Iluminismo, characterized for a limitless confidence in the reason (Cf. MONDIN, 1981, P. 153), that conceived as the light that will drive away the darknesses of the human spirit, makes to sprout a belief in certain direction, utopian in science and the intellect, as well as a certain rejection to the traditional one. Rousseau is not in harmony with the displayed conception above.
He is in this ' ' desarmonia' ' that it inhabits, according to our agreement, the rousseauriana originalidade that points out it, of certain form, it are (not to say above of the iluminismo). Its thought is constructed as critical to science and a faith in the same one. Science, for the citizen of Geneva is not something good in itself, since embryonically it is tied with the sociability, then does not have as to think such disarticulated questions of the problem of the moral. The reflection of Rousseau concerning sciences can be extended to history. Which the certainty that it brings in them and where it becomes us better? It helps us to discover the truth to it on the man? History for Rousseau also is a social construction and, while it is characteristically of relativista character, it consists as useful instrument to mask the black side of the civilization, therefore it would be ' ' the domain par excellence of the perversion representativa' ' (STRONG, 1997, P.