Thus it sees in the work a form of release, human growth, moral growth, and when the man starts to want to distinguish itself from others it is because the society places artifices in our minds and this if it more becomes a fondness to be than another one, being that this is not natural of the man, this hierarchy comes of the society, therefore by its very nature the men do not want to be more than the others, and yes, they want to live in peace. The author defends a rotation in the government so that the man does not acquire the vices of the power. He speaks on the love of itself, that something is natural man and is tied its necessity to it of survival, also speaks regarding the proper love, that is what it makes distinctions, is what it comes for the vices of the society where we live and what it brings the conflicts that we have. The inaquality starts then from the moment where I surround a land and say that to such property, the such surrounded land belongs to me. Therefore, the philosopher says that the property is the engine of the social conflict thus starting the animosity between the men and the conflict of all against all. For the philosopher, nor the art, letter, science sprouting, contribute for the good of the man, because all they appear of the necessity to produce something and more better that the others, being all superfluous necessities, all artifices of the human being, without in nothing changing the society and yes, if want each time plus one if to sobressair to the others. Rousseau does not believe this form of progress, where only one is benefited, it does not have a social progress and yes, a negative progress. The society for it of to the man the desire and the nature of to the man the will, for this reason say that the man always will be unsatisfied, that is, the progress did not come to satisfy our necessities and yes our desires, and these who places in them is the society, desires these artificial ones.