101, 2004). As the Society suffers destradicionalizaes daily, as effect, autonomy to the citizens is guaranteed to filter the information that receive. The current society understands that the search for preserving the past without reflection is inconceivable. The Defended tradition of traditional form is seen as irrefletido fundamentalismo, and as such, unhealthy. Soon, reflectivity also is synonymous of a bigger human development (GIDDENS, 1994).

As> internal world external world then is abolished (BERGER; LUCKMANN, 1995; VIGOTSKI, 1999; WALNUT, 2001). The human being, as to be gregrio that it is, alone must be thought> is the proper condition of our thought, at the same time where is half to represent the reality (IBEZ, 2004, P. 46). Being a vehicle surely notable of expression of the significant contents of the citizens, also of the o agreement necessary to understand its circles of interaction. The speech passes to be understood thus, as the linguistic set that supports and stimulates these social relations. The language and the speech pass to be seen, not only a form of disarticulated and untied expression, but as an interchange where the joints of the power and knowing if reveal (IIGUEZ, 2004; FOULCAULT, 1977). This also is one of the reasons for which social construcionismo includes in its studies> questioning the estimated ones of the essencialismo, the social construcionista theory dislocated the focus of the attention of the person for the social domain (WALNUT, 2001, P. 146).

This means that, differently of other theories that naturalize the phenomena created by the proper man, the Construcionismo criticizes the traditional models, problematizando them with inquiries in its partner-historical roots (BOCK, 2004; CURED, 2008). The social phenomena then are problematizados ...