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They agree that the process of production of scientific knowledge is not neutral forged by the interaction between subject and object. These authors inaugurate a conception of knowledge in which it is understood as a historical pseudoverdade, detailed and not as a fact in correspondence with the facts. What demystifies the concept of science ready, finished, or unchanging. Thus, the philosophy of science is disproving the idea of progress and scientific developments based on scientific studies on the changes in paradigms overlap, the epistemological ruptures and discontinuity of the production of knowledge and technology. Therefore, when a new fact appears in the scientific innovations and transformations leading theoretical and practical, the main purpose is not stoning and improvement of a theory, but its replacement by a more adapted to the prevailing interests. Moreover, when we speak of scientific progress, this concept is imbued with the spirit of positivist who believed in the advancement of science for the betterment of human life and the conditions of existence on the planet. The influence of this thinking can be seen in the Brazilian flag (Order and Progress). However, it is possible to speak of scientific progress? We are better than the old, with his classic science? Taking into consideration the pollution produced by large industries, patents on the production of medicines and other factors, science has fulfilled its role in improving human life? The Social and Political Consequences of a New Science During the historical period called the Middle Ages (fifth century to the thirteenth), the influence of Catholicism was dominant. The interpretation of philosophers like Aristotle, was brought under the control of the church. Thus, speculations were restricted to spiritual matters, the model was theocentric understanding of the world, ie the world was supposedly God-centered. The explanations were accepted based on revealed truths, properly interpreted by church representatives. But with the strengthening of the bourgeoisie from the twelfth century in Western Europe, and the advent of modern science, a new model of man in society was gradually adopted. The theocentric model now has a counterpoint in anthropocentric model, which puts humans and their relationships in the center of the discussion, then emerging humanism, this occurred precisely between the second half of the thirteenth century until the middle of the fourteenth century. The truths revealed fo-
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Oni se slažu da je proces proizvodnje znanstvenog znanja nije neutralna krivotvorio od interakcije između subjekta i objekta. Ovi autori ceremoniji otvaranja koncepciju znanja u kojem je shvatio kao povijesni pseudoverdade, detaljan, a ne kao činjenica u korespondenciji s činjenicama. Što demistificira koncept znanosti spreman, završio, ili nepromjenjiv. Dakle, filozofija znanosti pobijanju ideju napretka i znanstvenih dostignuća na temelju znanstvenih studija o promjenama paradigme preklapanja, epistemološka pukne i diskontinuiteta u proizvodnji znanja i tehnologije. Stoga, kada se pojavi nova činjenica u znanstvene inovacije i transformacije vodećih teorijska i praktična, glavna svrha nije kamenovanje i poboljšanje teoriji, ali njezina zamjena više prilagoditi prevladavajućim interesima. Štoviše, kad govorimo o znanstvenom napretku, ovaj koncept je prožeta duhom pozitivistička koji su vjerovali u napredak znanosti za poboljšanje ljudskog života i uvjetima postojanja na planetu. Utjecaj tog razmišljanja mogu se vidjeti u brazilskom zastavom (Red i Napredak). Međutim, moguće je govoriti o znanstvenom napretku? Mi smo bolje nego stara, sa svojim klasičnim znanosti? Uzimajući u obzir onečišćenje produced by velike industrije, patenata na proizvodnju lijekova i drugih čimbenika, znanost je ispunila svoju ulogu u poboljšanju ljudskog života? društvenih i političkih posljedica novog znanosti Tijekom povijesnih razdoblja naziva srednji vijek (petog stoljeća do trinaestog), utjecaj katoličanstva bio dominantan. Tumačenje filozofa poput Aristotela, doveden pod kontrolom crkve. Dakle, nagađanja su ograničeni na duhovnim stvarima, model je theocentric razumijevanje svijeta, tj. svijet je navodno usmjerenom na Boga. Objašnjenja su prihvaćeni na temelju objavljenih istina, ispravno tumači crkvenih predstavnika. No, s jačanjem buržoazije iz dvanaestog stoljeća u Zapadna Europa i pojava modernih znanosti, novi model čovjeka u društvu postupno usvojen. Theocentric Model sada ima kontrapunkt u antropocentričnog modelu, koji stavlja ljude i njihove odnose u središtu razgovora, a zatim nastajanju humanizam, upravo se to dogodilo između drugoj polovici trinaestog stoljeća do sredine četrnaestog stoljeća. Istine otkrila fo-