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In many texts, Buffon, resuming Locke's conceptions, is in favor of the idea of a natural conjugal bond existing between man and woman. Rousseau, otherwise, critiques this idea. He assumes a state where men and women would live under certain conditions in which no relations (to each other) would be possible. Therefore, they would not be coerced into reciprocal duties and obligations, living in a state of absolute dispersion and isolation. To establish his theory, Buffon needs to burst with Rousseau. The main objective of this article is to elaborate and discuss the content of this rupture.

The history of language acquires throughout the Essay on the origin of languages ​​the progress of an accelerated fall in corruption. There is a primitive language that degenerates and changes itself: a process of formation and a deformation. As Rousseau in his reflections identifies - both in origin and in structure - music and language, the loss of expressive power that occurs in languages ​​also affects music and these two corruptions go together, so that both move away from the music language or the sung word from the beginning. The corruption of music and languages ​​corresponds to the erasing of its expressive power and refers to an autonomization of artificial harmony, to the increase of the consonants, of the articulations, of the rationality, to the practice of writing, as well as to the historical, political, economic and social development. All these processes must be taken into account in an analysis of idiom ​​and language. However, it is possible to isolate each one methodologically. Hereupon, the proposal of this article is to investigate the role of writing in the process of corruption and degeneration of languages.

The machine-man of La Mettrie appears constantly connected to the cartesian animal-machine. From this relation, it is possible to inquire whether there is indeed some continuity between the Cartesian proposal and that advocated by La Mettrie or, on the contrary, whether the latter effectively represents a criticism and a rupture with respect to the former. Our interpretation is that the germ of materialism - and La Mettrie does not escape it - can only develop in the condition of breaking completely with the cartesian doctrine. So, far from there being only one step between one and another philosophical theory, what exists is a radical and giant difference. There is no theoretical continuity between the cartesian animal-machine and the lamettrian machine-man. Unlike what happens in Descartes theory, particularly, in his dualistic conception that implies a discontinuity, Machine-man establishes a continuist thesis between men and animals. For La Mettrie, the passage from animality to humanity is not a violent passage, but a gradual one.

O presente trabalho analisa, no segundo Discurso de Jean-Jacques Rousseau, o fato de que a estima pública e o olhar do outro são elementos que marcam o início do processo de degradação e de alienação dos homens naquilo que constitui a primeira experiência de sociabilidade pela qual passam, uma vez que, no estado natural, o homem permanecia limitado a seu ser, de modo a manter o equilíbrio entre seus desejos e a satisfação deles, desfrutando de um estado de verdadeira felicidade, ao passo que na sociabilidade ele sai de si mesmo para viver na dependência do olhar do outro, submetido ao império do julgamento público