Plato Sciences

The critical ones of Rousseau elaborated in the first speech, without a doubt, had caused many espantos between the iluministas of century XVIII; century that in general is characterized by a great confidence in the reason (Cf. MONDIN, B. 1982, P. 153). However, the reason in century XVIII is understood as the light that will drive away the darknesses of the human spirit. It is from there that a utopian belief in sciences and the intellect sprouts.

Rousseau incompatibiliza, by means of its critical, virtues and sciences. The citizen of Geneva wise person who, not rare, the knowledge produced in the social bulge are the service of the luxury and the cio, of the degradation and domesticao of the man, or as Gilda de Barros in its study Plato and Rousseau comments: The Total State: ' ' For backwards of such critical ones it is certainty of that she is not necessary to be wise to be virtuous: all we are equal, all we are by its very nature good ' ' (BARROS, 1987, P. 331). The wisdom criticized for Rousseau would be civilizatrio to know that it produces an artificial man, then lying, and at the same time the natural goodness it man alluded for Gilda de Barros, gift in ' ' first discurso' ' of Rousseau it says respect to the absence of native, natural badness. The image of the civilization and its expressions (as sciences), according to Rousseau, does not correspond to the truth.

The civilization speaks of virtues without requiring a practical experience, is pure formal rhetoric whom it aims at to hide defects real. In the half civilizatrio the speeches concerning the virtues serve to conjure social vices e, to the rough calculation time, to form people who have attachment to the civilized slavery. Sciences bring this same stain! That is, sciences while legitimate representatives of the society bring obtain this love sophisticate for the virtues.

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