The advent of the sociability inspires the desire, the delight of reciprocal approval, that is, of vanity. The necessities of the spirit (not of the body) are the beddings of the society, that is, the necessities establish the society and the reciprocal approval constitutes the delight of the society in such way that the social delight is become into social necessity. The sociability does not support without the vanity or all the social mechanisms motivadores of vanity: arts and sciences. As much one as another one, Rousseau admits, brings the sensation of well-being, of comfort, however, when the man is reached by these sensations (produced for the advent of sciences and the arts), it starts to love them, it is gotten passionate for this comfort and one becomes enslaved of them rejecting the freedom feeling, saying in another way: the benefits of the arts and sciences result in a curse to the man in the measure where it becomes enslaved of the social life starts to desire and to love this slavery. Concerning this Rousseau in the first speech, if thus express: ‘ ‘ while the government and the laws take care of to the security and the good? to be of the men, congregated, sciences, the letters and the arts, less absolute in power and perhaps more powerful, extend guirlandas of flowers on the iron chairs of that they are loaded, drown the feeling to it of this original freedom for which they seemed to have been born, they make with that they love its slavery and they thus form what policiados’ is called peoples; ‘ (ROSSEAU, 1988, p.p. 138, 139). Rousseau, as we saw mentions to sciences and the arts however we go to restrict our study to sciences. The critical reading that Rousseau elaborates on sciences if of not in such a way for the aspect strict epistemolgico and yes for the fact of it to be a social instrument that forms ‘ ‘ peoples policiados’ ‘ , being that this formation implies at the same time in the deformation of the man extracting to it freedom.