42). The weakness of the man, as well as its artificialismo is acquired by means of the progress. In this direction, speech in progress is to speak of weakness. The science that progresses in facilitating the life, in providing to the man a more comfortable existence, consists as a fabuloso and, at the same time, terrificante instrument that corrodes the character and the state of hardeness. It seems us that Rousseau intends to search the image of the original man, from there the critical one to the progress and science. With such critical Rousseau it considers the robbing of the facultieses (artificial) that the progress brought to the man. To this respect it comments N.J.H. Dent: ' ' Of these gradual changes differences of wealth and power emerge, which qualify some to prosper while others live in the imposed poverty, and that they result finally in the institution of unjust States, which strengthen such inaqualities for the positive law; some characteristics of the life are these human being that receive from Rousseau most severe crticas' ' (DENT, 1996, p.189).
This means that the scientific-social progress is selective since nor all have access it. In fact it is not what we observe? If Rousseau had reason at its time, has much more nowadays! We live in the civilization, the empire of the technology, the absolutizao of the power of science, conceiving it as the only one half of solution for the problems of the man. However, this nothing more is of what the endeusamento, the divinizao of the technology (specifically) and science (in felt more general). This progress of divinizao (or divinizatrio progress) it produces a disequilibrium, a desmedida and disordered confidence as well as a cientificismo endeusado for reason of a salvfica hope. To everything this Rousseau would call illusion, fiction, artificialismo. The inaquality is strengthened by this tecnolatria (or cienciolatria), therefore in certain direction all are reached by it, for this belief despite a minority only enjoys of the benefits.