Wyniki wyszukiwania - Biblioteka Nauki

1

Wyjątki z domu Ludwisi

100%

Rączka-Jeziorska T.

Postscriptum Polonistyczne

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2010

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nr 2(6)

185-195

EN

The author reads Adam Mickiewicz’s [Urywek Pamiętnika Polki] in the context of symbolic space of a house “from the basement to the attic” suggested by Gaston Bachelard. Fe-nomenological doubts of French critic provoke questions concerning “beloved space” and “shelter” in Mickiewicz’s text. Deconstrucion that leads to accepting Ludwisia’s perspective reveals vertical dimension of the house and enables to designate places for figures living there. The most important belongs to a modest servant girl.

2

Tělesnost a metafyzika : Dekonstrukce mezi dobrou a špatnou dialektikou

100%

Trnka J.

Filosofický časopis (Philosophical Journal)

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2010

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tom 58

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nr 1

56-64

EN

The article investigates Merleau-Ponty’s late thought from the position of Derrida’s deconstruction, focusing on the possibility of thinking otherness in the framework of embodiment. We examine the thought movements in The Visible and the Invisible which open up such possibilities, as well as those which close them down. The basis for this investigation is a comparison of Derrida and Merleau-Ponty in relation to the thinking of Husserl, de Saussure, and Hegel. We demonstrate, above all, how Derrida’s deconstruction occupies a middle position between Merleau-Ponty and Hegel. In conclusion we outline an ambivalence which is to be found throughout Merleau-Ponty’s final work.

3

Intertekstualna „encyklopedia” Wiktora Jerofiejewa jako refleksja nad istotą rosyjskości

100%

Biegluk-Leś W.

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tom 7

EN

In his "Encyklopedia duszy rosyjskiej" Wiktor Jerofiejew performs a brutal vivisection of his nation’s cultural memory. The key concepts of history, power, nation, and fatherland gain a new erudite interpretation. Consistent in uncovering totalitarian discourse, Jerofiejew demythologizes opinions and prejudices, deconstructs ideas, concepts and attitudes. While bringing to life the portrait of Russian mentality and their national character, he proposes hierarchy but never accepts taboos. Consequently, "Encyklopedia" does not appeal to popular tastes. It is a multifaceted “miniature gallery”, a bitter diagnosis of the essence of Russianness and the condition of Russian culture.

4

Nieradosne gry kulturowej dekonstrukcji. Tlen Iwana Wyrypajewa

100%

Biegluk-Leś W.

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tom 5

EN

"Tlen" [Oxygen] by Ivan Vyrypaev is a multi-plane text with a successful marriage of universality and topicality and local colors. The thematic layer of the text is made by both the image of the modern world disturbed by conflicts as well as the image of the post-Soviet Russia. The provocative deconstruction of the biblical rhetoric exposes an axiological chaos and epistemological loss of the human, and the incessant reinterpretation of notions and judgments becomes a gesture of description and cognition of the world.

5

Estetyka i wieczny powrót – o niektórych możliwościach odczytania Fryderyka Nietzschego

88%

Moryń M.

Estetyka i Krytyka

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2016

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nr 3(42)

87-102

EN

The author of the article puts the question whether the concept of the Nietzsche’s theory was an expression of his philosophical views. Whether the reader will find in the works and a biography of the unambiguous answer to this question. Presented text contains interpretations inspired by Derrida’s deconstructionism: in the main part of the article the author presents independent interpretation of Nietzsche’s philosophy, according to which the man in the act of passion reconstructs and reflects doctrine of Eternal Recurrence which draws attention to the affirmation of life.

6

Deconstructing Sport: When Philosophy and Education Meet in Derrida's Thought

88%

Isidori E.

Physical Culture and Sport. Studies and Research

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2010

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tom 48

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nr 1

15-20

EN

Jacques Derrida (1930-2004), master of the deconstructionist method and recognized as one of the greatest thinkers of our time, was in his youth, before beginning his career as a philosopher, a footballer who played this game with the Italian prisoners in Algiers, his birthplace, during World War II. In a 1991 interview, when he was 60, Derrida narrated in detail his childhood dream of becoming a professional football player, confiding that all of his philosophy and thought had been inspired by sport and the game of football. Starting from this biographical note, the aim of my study is to demonstrate, first of all, how Derrida's whole philosophy and technique of deconstruction really has its roots in the concept of sport. The French-Algerian philosopher understood sport as a cultural structure based on the concepts of play, game, body, rules, and all of the oppositional pairs deriving from différance and from the tensions it generates. Secondly, the study tries to show how sport is for Derrida a metaphor of life and its meaning, suspended between being and nothingness; a place and a field in which human beings act, learn and educate themselves, deconstructing, as in a text, the values and prejudices of their lives and understanding, through sport itself, their roles and responsibility toward themselves and the community in which they live.

7

Deconstructing Sport: When Philosophy and Education Meet in Derrida's Thought

88%

Isidori E.

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nr 1

15-20

EN

Jacques Derrida (1930-2004), master of the deconstructionist method and recognized as one of the greatest thinkers of our time, was in his youth, before beginning his career as a philosopher, a footballer who played this game with the Italian prisoners in Algiers, his birthplace, during World War II. In a 1991 interview, when he was 60, Derrida narrated in detail his childhood dream of becoming a professional football player, confiding that all of his philosophy and thought had been inspired by sport and the game of football. Starting from this biographical note, the aim of my study is to demonstrate, first of all, how Derrida's whole philosophy and technique of deconstruction really has its roots in the concept of sport. The French-Algerian philosopher understood sport as a cultural structure based on the concepts of play, game, body, rules, and all of the oppositional pairs deriving from différance and from the tensions it generates. Secondly, the study tries to show how sport is for Derrida a metaphor of life and its meaning, suspended between being and nothingness; a place and a field in which human beings act, learn and educate themselves, deconstructing, as in a text, the values and prejudices of their lives and understanding, through sport itself, their roles and responsibility toward themselves and the community in which they live.

8

"Ściana jest niema, a drzwi przemawiają" (G. Simmel). Kilka uwag o topografii spotkania

88%

Podstawski M. , Instytut Filozofii U. Ś.

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tom 26

EN

"Meeting" is one of these concepts, which in the most recent philosophy have received significant meaning. In some interpretations it is the instruction to "meet" – so to establish the unmediated relation with the Other – is the factor, which allows to break free from the pressure of the "Hegelian bite" and problems resulting from it. It turns out that the ennoblement of the subject made by the German idealism in fact limited the reality only to its exteriorisation – and thus put into question the possibility of reaching the reality, including the reality of other people. "Meeting" would be the bridge thanks to which this reach (again) becomes possible. However, it seems that speaking about the "meeting" we still too rarely think about the prerequisites, which must be met, so that the subject can open itself to accept the Other. This is an important analysis because, first of all, it allows to judge whether the whole project of the postphenomenological philosophy can be defended in the practical perspective, and secondly – it is a key indicator that allows the further development of the human thought. It turns out that for the elementary human experience the "meeting" is not an excess, and the opening to what is unusual is the natural element of the existence of human cultures. And this instruction should be used in today's philosophizing – in order to overcome the basic aporias of modernity with its edge.

9

Prawda jest kobietą

88%

Han A. , Uniwersytet Łódzki W. P. i. A.

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2014

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tom 73

EN

The feminist critics of western epistemology reveal political implications of a conception of truth. As a consequence of this a legal process is also in a broad sense inflicted by politics. The feminist jurisprudence claims that the modern law is founded on patriarchal values and interests and neglects voices of social groups which are located on the edge of the society.

10

Re-Framing the Abyss: The Visual Writing of Jacques Derrida in The Truth in Painting

88%

Stampoulou I.

Dialogue and Universalism

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2017

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nr 3

97-113

EN

In this paper I intend to discuss some notions encountered in Jacques Derrida’s The Truth in Painting (1978) immediately linked to the manner in which the art object2 is understood and addressed, its limits, what it does/does not include/exclude, what it touches upon—if we can use such formalist terms in a deconstructive framework. These notions have perhaps formed in the past decades the art object, even though there is no frequent reference of Derridean deconstruction in texts regarding art.3 The ones I will mostly refer to are the parergon, the frame and the abyss. I intend to support that Derrida has not just doubted the limits between ergon and parergon but has also illustrated in an almost painterly manner the abyss and the parergon, thus reframing fields of aesthetics, philosophically and visually.

11

Postcolonial theory against neo-Nazism − analysis of discourse. My anthropological dream to publish postcolonial theory and practice handbook for teachers

75%

Piaskowska I.

|

EN

The author deliberates the phenomena of neo-nazism in the Internet in the perspective of postcolonial theory. Her aim is to present how neo-fascists construct the representation of “Other” and deconstruct it. Her field laboratory was ethnically and religiously diversed in the Podlasie region in Poland, where the number of racial and homophobic incidents has increased recently. Then, she present her ethnological dream: to publish “postcolonial theory and practice handbook for teachers”, the goal of which would be to struggle against bias and intolerance. As a result, the author perceives the goal of anthropology in general as applied, engaged in public discourses and an instrument to solve real social problems.

12

European borders and identity from the new materialist approach

75%

Nikiforova B.

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tom 27 cz. 1

EN

The article deals with the concept of “new materialism“ and tries to explain “how discourses come to matter” and “how matter comes to discourses” [Barad 2003, 2007]. Borders and border regions are particularly revealing places for social research, especially in the present era of growing globalization, growth of the EU and mass immigration. Two opposite, reciprocal processes are open for investigation on the European territory: disappearance and strengthening of borders. Analyses of the Derridian concept of “unconditional hospitality” and the new materialism discourse will provide a possibility to describe identity deconstruction. Jacques Derrida analyzed the limits of the contemporary socialpolitical concepts that have challenged European existence in the recent years. His political philosophy concentrates on what happens when people, excluded from any system of politics or law, present themselves and ask for refuge or justice. After the long years of “deterritorialization”, today we observe such tendency as the process of re-territorialization. The author examines the public European discourse on religion, civilization and race belonging as a mark of European identity deconstruction.

13

Dwie architektury współczesne

75%

Kozłowski T.

|

2010

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tom R. 107, z. 7-A/2

198-202

PL

Tekst opisuje dwie, jak się wydaje dominujące, tendencje w architekturze współczesnej, architekturę dekonstrukcji i architekturę ekspresjonizmu. Historię powstania i przykłady architektury współczesnej oraz dzieł z innych dziedzin sztuki od okresu renesansu do współczesności.

EN

The text refers to dominant tendencies in contemporary architecture, architecture of deconstruction and architecture of expressionism. History and examples of contemporary architecture and works from other fields of art from Renaissance to the present.

14

Déjà dit, jamais vu

63%

Zając P.

Śląskie Studia Polonistyczne

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2015

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nr 1(6)

221-227

EN

The subject of the following review is the 2014 edition of collected articles and addresses of Philipe Lacoue-Labarthe entitled Typografie. A point of reference for his uniquely understood politicality and community (audience) is provided by the theses of a Czech philospher Jan Patočka. The following article emphasizes cohesion of Lacoue-Labarthe’s thought as seen in the volume in which the French philosopher discusses various texts in humanities, including literary, philosophical and musical. Typografie is presented as a significant voice in the ongoing debate about contemporary man.

XX

Le recueil d’articles et de présentations publiques de Philippe Lacoue-Labarthe publié en 2014 et intitulé Typographie est l’objet du compte rendu. Les thèses de Jan Patočka, philosophe tchèque, deviennent un point de repère pour l’aspect politique – spécifiquement compris – et social (public) de la conception du philosophe français. L’article souligne la cohésion de l’idée de Lacoue-Labarthe présentée dans le recueil où l’auteur analyse des textes appartenant – au sens large du terme – aux sciences humaines, à savoir des textes littéraires, philosophiques ou bien musicaux. On a présenté Typograhie comme une voix significative dans un débat qui se déroule continuellement et qui concerne l’homme contemporain.

15

Upływający czas archeologii

63%

Kiarysz G.

Przegląd Archeologiczny

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2013

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tom 61

15-31

EN

Time in archaeology, likewise in the other sciences interested in the study of the past, is most often identified with linear and consecutive occurrence of physical phenomena. In this context the present becomes the last actual link of the chain of events that originates from the past. From that perspective cause always chronologically precedes result, creating a relationship that is considered to be empirical and observable. This assumption is crucial for making the past rational, logical and possible to understand for modern man. It is hard to imagine different conceptualisations of time than the one described above. Yet we are aware that some traditional societies use other concepts of time than our own. Time seldom is a subject for meta-archaeological considerations. It is probably because most archaeologists do not see a need to debate something that seems to be obvious, omnipresent and overriding in human culture. In my opinion such circumstances became the foundation of many scientific myths, and are the main reason for incoherence of archaeological time reconstructions. To better understand the way time is constructed by archaeologists we need to first ask what the understanding of time in modern culture is, and try to find its origins. The most common idea of time is the one that teaches us about its triple form. So we speak about past, present and future. Past is everything that already happened. It is behind us and is impossible to be altered. Present changes dynamically until it freezes in stagnation to become part of the past. Future is all the possibilities that are ahead of us. The problem arises when we attempt to draw a clear line between those three concepts. Their limits seem to be faint and impossible to define. That makes us aware that we are dealing with an idea that is far more complex than we tend to imagine. The modern concept of time was created just a few centuries ago. Before that, European society did not realize the depth of time. The past was perceived as “many presents that already happened”. People did not imagine it as consecutive stages different from the reality they existed in. Therefore they understood it through the prism of their own cultural context. There were no different realities in the past that did not occur in their present. That idea has gradually changed since Descartes. Time regarded as a universal and physical factor derives from the interpretation of Newtonian physics. Reality gained its cause and effect relationships, which since then structures the way we think about the world. It became the only concept of time used by the sciences. It is also frequently exploited by archaeologists for the chronological ordering of artefacts. However we are aware that archaeologists do not have an access to past events. They cannot perceive the flow of time in past societies. The only thing they have contact with is materialized and often transformed material results of human acts. Therefore important questions arise: How is archaeological time created? Where do cause and effect relationships in archaeological narratives come from? I will try to use the idea of historical awareness defined by Paul Ricoeur to answer these questions. In his opinion the idea of the past is not only concerned with past events. Its picture is created by present perceptions and future expectations. These play a key role in the way in which we create cause and effect relationships which become the foundation of the structure of past narratives. The result, our idea of the past and its meaning shifts dynamically according to our expectations and social context. It is also essential for the creation of cultural identity. This problem implicates in archaeology the question about the relationship between archaeological sources (artefacts) and the past. They have lost their connection with the past and have become an element of the present context. Therefore we always use modern constructs to interpret them. Archaeologists “observe” time flow because the physical forms of artefacts change. If artefacts do not alter, time stops. If they alter frequently, time starts to move quickly. Chronological ordering requires us to state which stage is older and which one is younger. In archaeology that interpretation is frequently based on the analysis of the technological level of development of certain artefacts. Therefore more sophisticated objects will usually be seen as younger than primitive ones. In that manner of thinking there is no space for cultural regress. Typologies of artefacts created by archaeologists show only progress. Culture can only develop through complications of inner relations. That idea derives from Charles Darwin’s theory of evolution. It is also the reason why development of all archaeological cultures is described exactly in the same pattern as life of living organisms. So they all have to go through the stages of birth, growth, maturity, senility and death. That leads us to the conclusion that the picture of the past created by archaeologists is schematic. It says more about theoretical beliefs of certain scientists than about the past itself. Furthermore it restrains the interest of archaeologists to evolutional variations of the physical forms of artefacts, directing their interest towards long-term phenomena from which the perspective of everyday life is impossible to reach. Archaeological narratives are structured by cause and effect relationships, which are used to build the main plot (intrigue) of the text. To explain past phenomena requires us to show its cause, to make it logical. However according to David Hume causation is not empirical but an abstract idea. Therefore we never perceive causation or necessity of occurrence of certain events. We can only see their succession. We tend to erroneously mix these two different things. The causation term appears from our understanding of the world. In fact we define it using available cultural knowledge. Immanuel Kant claimed that chronological succession of observed phenomena is less important than the understanding of the whole mechanism of the process. Archaeologists frequently make the same erroneous assumption. If they deal with consecutive phenomena, quite often they tend to define them as cause and effect without considering that those relics are transformed and incomplete. Cause and effect relationships are the main means used to manipulate the pictures of the past created by archaeologists. I believe that the only chance for archaeology to move away from patterns deriving from positivism is to develop an interest in short-term duration phenomena and shift towards the anthropological approach. Interest in the practice of everyday life of past societies opens new possibilities of interpretation. From that perspective time can be studied as one of the cultural dimensions of the world instead of being a physical phenomenon. In that way cultural time becomes meaning subjected to cultural rules instead of an objective measure.

16

Dziewczyna, która przychodzi po Muzach. Dwie uwagi o sztuce w dniu dzisiejszym

63%

Kwietniewska M.

Estetyka i Krytyka

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2013

|

nr 2(29)

139-152

EN

This article presents two opposing opinions on the condition of modern art. These have been authored by a philosopher, Jean-Luc Nancy, and a scholar in Indo-European culture, Bernard Sergent. The former states that modern art has very favorable conditions for development and presentation. In his opinion, most recent works of art constitute a continuation of Hegel’s figure of a young girl, discussed in the article on the example of Alina Szapocznikow’s sculpture Trudny wiek. The latter, however, judges the condition of art very severely, especially considering the situation of French museums and art galleries in recent years. This issue, however, has a much broader reach and can easily be applied to the situation in Poland. The author of the article does not settle this dispute, but leaves the final judgment to the reader.

17

Chrześcijańska dekonstrukcja ponowoczesności? Albo: jak każdy znak może zostać odwrócony.

63%

Lipowicz M.

Kultura i Polityka

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2009

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nr 6

105-117

PL

W niniejszym artykule autor w sposób innowacyjny próbuje zająć się kwestią ponowoczesnej dekonstrukcji znaczeń i sensu religii, a w szczególności chrześcijaństwa. W czasie, gdy niemal na porządku dziennym podkreśla się „groźne” skutki, jakie niesie ze sobą ponowoczesność dla chrześcijaństwa, mało kto chce zauważyć drugą stronę medalu. Autor pragnie rozważyć możliwości dekonstruktywistycznego ujęcia wpływu chrześcijaństwa na ponowoczesność. Punktem wyjścia w owej analizie będzie próba rekonstrukcji samego pojęcia dekonstrukcji w odniesieniu do ważnego dla analizy socjologicznej pojęcia „porządku społecznego”. Autor będzie usiłował wskazać, że już same teoretyczne propozycje „kultury bez centrum” i „zdekonstruowanego chrześcijaństwa” ignorują komunikatywną strukturę społeczeństwa. Ponowoczesność to nie tylko kolejny etap procesu „destrukcji metafizyki” doprowadzającego do relatywizacji wszystkich obowiązujących znaczeń i sensów we współczesnym społeczeństwie. Nietzscheański i Heideggerowski dyskurs ponowoczesny zapomina o ważnych dla życia społecznego fenomenach, jak doświadczenie „auto-transcendencji” oraz istotnego dla współczesnej filozofii nurtu „przetłumaczenia“ treści metafizycznych i sakralnych na język świecki. Oba te zjawiska jednak świadczą o tym, że cywilizacja zachodnia pozostaje w sposób kognitywny związana z chrześcijaństwem. Typowe ponowoczesne doświadczenie kontyngencji zostaje w ten sposób zredukowane poprzez ponowne odkrycie treści chrześcijańskich i postmetafizycznych, co z kolei doprowadza do paradoksalnej dekonstrukcji samego procesu dekonstrukcji – czyli, samej ponowoczesności. Ową odwróconą dekonstrukcję potwierdzają badania empiryczne z zakresu socjologii i psychologii społecznej przeprowadzone między innymi w Niemczech i Austrii. Pozostaje, według autora, faktem społecznym, że ludzie w swoim życiu nie przestają szukać „głębszych” prawd, których zdekonstruowana rzeczywistość ponowoczesna nie może im zaoferować. Tutaj właśnie – w zdekonstruowanej rzeczywistości społecznej – otwierają się dla chrześcijaństwa i jego emfatycznie rozumianej prawdy nowe możliwości aktywności społecznej.

EN

In this article the author is trying to bring up in an innovative way the question of the postmodern deconstruction of the meanings and sense of religion, and above all Christianity. Nowadays, as the stressing of the “dangerous” effects of postmodernity on Christianity seems to be an everyday occurrence, hardly anyone is willing to notice the other side of the issue. The author discusses the possibility of a deconstructive influence of Christianity upon postmodernity itself. The starting point of this analysis will be an attempt to analyze the term deconstruction itself, referring it to the important sociological term of “social order”. The author will try to point out that the mere theoretical proposition of a “culture without centre” or the idea of a “deconstructed Christianity” in fact ignores the communicative structure of society. Postmodernity is not only the next stage of the “destruction of metaphysics”, which leads to the relativism of all valid concepts that have meaning and sense in contemporary society. The Nietzschean and Heideggerian discourse of postmodernity forgets about such important phenomena of social life as the experience of “self-transcendence” and the importance in contemporary philosophy of “translating” metaphysical and sacral ideas into a secular language. Both phenomena prove though, that Western Civilization is cognitively bound to Christianity. The typical postmodern experience of contingency is reduced by the rediscovery of Christian and post-metaphysical contents, which ironically leads to a deconstruction of deconstruction itself – hence, postmodernity itself. This reversed deconstruction is confirmed by empirical research conducted in, among other countries, Germany and Austria. According to the author, it remains a social fact that people do not stop seeking deeper “truths”, which the deconstructed postmodern reality is not capable of offering. Right here – in the reality of a deconstructed society – new perspectives of social activity are opened for Christianity and its emphatical understanding of “truth”.

18

Dekonstrukcja logosu jako zagrożenie dla życia religijnego

63%

Łażewska D. A.

Paedagogia Christiana

|

2015

|

tom 1/35

141-159

PL

Chrześcijaństwo rozumie siebie jako religię logosu, czyli religię według rozumu. Osłabienie rozumu, czyli logosu, oznacza zatem osłabienie, a nawet zanik, życia chrześcijańskiego. W celu zrozumienia prawd wiary posługiwano się argumentacją filozoficzną. Współczesnym stylem filozoficznego myślenia jest dekonstrukcja. Jednak dekonstrukcja uniemożliwia rozumienie. Nie służy bowiem do sformułowania sensownych odpowiedzi czy wykazania braku sensu, lecz uwalnia od sensu. Dekonstrukcja burzy zatem logocentryczny sposób myślenia, czyli „znaczenie”, „rozumienie”, „pewność”. Dlatego stanowi zagrożenie dla życia wiary poszukującej zrozumienia (fides quaerens intellectum).

EN

Christianity understands itself as a religion of logos, that is, a religion in accord with reason. Therefore, a weakening of reason, which is the logos, indicates a weakening, and even the degeneration of Christian life. In order to understand the truths of faith, philosophical arguments have been used. Deconstruction is a contemporary style of philosophical thought, which prevents understanding, for it serves not in the formulation of reasonable answers nor in demonstrating a lack of sense. Therefore, deconstruction demolishes the logocentric mode of thought that is “meaning,” “understanding” and “certainty.” Hence, it constitutes a threat to a life of faith that seeks understanding (fides quaerens intellectum).

19

Inny w tekście, inny w polityce - Gadamer a Derrida

51%

Dadlez J. , Warszawski U.

|

2017

|

tom 39 (4)

EN

In this article I compare Hans-Georg Gadamer’s philosophical hermeneutics and Jacques Derrida’s deconstruction. I try to demonstrate the similarities (focus on language and history), but moreover the differences between them. The core issue is the problem of the other, which appears in the works of both authors. Two perspectives are applied: concerning the notion of text (or tradition), and referring to the field of the political. Gadamer strives to communicate with the other (text) in the mutual understanding, although he has no hope in finding a final sensus communis. Derrida emphasizes the difference underlying every thought, as well as situations of understanding as such. As a result, their visions of democracy differ – subtly, but essentially.

20

Filozoficzna strategia dekonstrukcji i jej oblicza we współczesnym świecie

51%

Łażewska D.

ΣΟΦΙΑ. Pismo Filozofów Krajów Słowiańskich

|

2016

|

tom 16

55-65

RU

Деконструкция – это современная концепция, которая преобразовывает способы мышления и действий человека. Эту cтратегию описывает Жак Деррида, французский мыслитель. Де-конструкция ставит под сомнение традиционный образ мышления в соответствии с бинарной схемой Платона: истина / ложь, причина / следствие, теория / практика. Результатом является разрушение авторитета учителя и университета. Проявление этой стратегии приводит к деконструкции любой идентичности. Мыслительная стратегия деконструкции нацелена на отрицание вневременных ценностей объективной истины.

EN

Deconstruction is a contemporary concept that transforms human ways of thinking and acting. It is a strategy described by Jacques Derrida, the French thinker. Deconstruction challenges the traditional way of thinking which runs according to the binary opposition of Platonic such as true / false, cause / effect, theory / practice. The result is the collapse of the teacher's authority and the university. The manifestation of this strategy is a deconstruction of any identity. Deconstructive thinking strategy aims ultimately to deny the timeless values of objective truth.