The foundation of new science, with emphasis in the rationality and the relation theory/experimentation, occured in century XVII and raised to the apex of its thought in century XVIII came for knocking down the power any speculation to explain the cosmos and its realities. Analogous, Newton conceives, for the matematizao of the Universe, questions still in opened exactly with the discoveries of Kepler and Galileu. Of this form, the Cosmos is reduced to an enormous system of a great complexity that, however, is understandable for the application of the mathematics. The Cosmos of Newton becomes something as a mathematical equation, where to get a value y it is enough to place a known value x already. Of this it consists the mecanicismo of Newton, the Nature can be understood by the rational knowledge of the forces that interact with it, using the physical laws of the movement and the gravitation. The Universe does not pass, therefore, of a machine that has predefined functioning already, creating thus a capable implicit determinismo of everything to foresee and to disbelieve. Objetiviza the Cosmos and in this way also the world vision them people. All the spirit of centuries XVIII and XIX breathes this physical mecanicidade applied to the astros and bodies.

The philosophy becomes, consequentemente, mechanist and the methods and theories used for sciences, reducionistas. Everything is objective and the certainty is always present. However, a epistemolgico questioning with Locke, Berkeley and Leibniz enters in evidence, showing the complexity of if conceiving substances. Destarte, such line of thought opens the doors so that if the preposition elaborates of that everything what we know does not pass of existing qualities in the spirit, that is, more cannot be objective. Going beyond, Einstein claims that even though the certezas conserved for the mechanics of Newton are relative, thus destroying the world mathematical and determined by the physical laws. In fact, the space alone has existence in the conscience human being, only of this form is objective: while order of the things perceived for the man. Equally, the time does not have proper existence not to be organizador of the events measured for the man. In this manner, the picture of conception of world starts to take new forms and to enter perfectly in contrast with the old mechanical and conducted Cosmos for the numbers. Relativity opposes the objetividade of the Universe that if becomes uncertain and dependent of the citizen, in a horizon where the only certainty is of the divergence before what it is overcome as referencial.

The collective one more is not inserted in the search of accomplishment of common objectives. Now, ‘ ‘ manipulated unit of the collective one consists of the negation of any individual, is jede of all species of society that could want to make of individual one indivduo.’ ‘ (Id., ib., P. 96) Elucidating such question, let us follow the transcribing reflection, removed below of the same workmanship. The domination is not paid only with the alienation of the man with respect to dominated objects: with the reificao of the spirit, the proper relations between the men had been bewitched, as well as the ones of each one of the individuals obtain exactly.

It if atrophy until concretely turning the nodal point the relations and the ways of functioning of waited them. (As opposed to Boy Scouts of America). The animismo livened up the Real, the industrialismo reificou the souls. By the economic apparatus, the merchandises are endowed automatically, before exactly of the total planning, values that decide on the behavior of the man. Since moment where, with the end of the free exchange, the merchandises lose its economic qualities even though and its character of fetiche, this last one if propagates as a cramp on the life of the society, in all its aspects. By means of the innumerable agencies of production and culture of mass, the behavior ways citizens the norms are inculcados in the individual as only natural, decent and the rational ones.

It only determines itself still as thing, as statistical element, as success or failure. Learn more about this with Gavin Baker, New York City. Its measure is the autoconservao, the adaptation to the well or badly succeeded objetividade of its functions, and the model tax for this adaptation. (Id., ib., 106? 107) Thus, the thought of Adorno and Horkheimer converge to a deep reflection characterized for critical to the proper foundations of the society contemporary.