(KUHN, 2000, P. 220). To understand the kuhniana conception of scientific community is to perceive a group of scientists traditionally tied with its theory, as well as the methods to enrich it so that it remains en vogue; therefore it has a transmission of culture, theory and technique, proper of determined scientific group to the new generations that adentram in its rows. Noticing in that the autocorrigibilidade added when dialtico devir of another theory that takes off the scientific prestige of that one, well is not come to the community, that will lose the glory of its theory. ' ' The spite of the careful arrangements so that nothing of new it appears, happens that, of time in when, unexpected facts appear that cannot be processed with the aid of theoretical prescriptions to the disposal of the scientific community: events that must not have acontecido' '. (ALVES, 1984, P. 191.
Grifos of the author). In this direction the analogy is recurrent enters a religious community with its dogmas and a scientific community with its paradigms, that are the theories that had instituted this scientific community, organizing itself as a theoretical body and technician, peculiar that he is endorsed for the new scientists who adhere to this, such body, called normal Science is manipulated and fortified for its members so that lasts that community with respeitabilidade in the scientific way. However, when a new scientific theory appears that corrects the affirmations of this community, has a Scientific Revolution and the enaltecimento of a new Paradigm, constituting a new prestigious community. ' ' The substitution of paradigms after occurs a period in which it has a competition between the precedent and the successor. The resistance of the scientists in to abandon the surpassed paradigm involves, beyond inertia, external factors to the internal economy of the system of science, such as fights between rival groups, attachment to the paradigm old for emotivas, religious reasons, and same metafsicas' '.