In: Analele Universității București: Annals of the University of Bucharest = Les Annales de l'Université de Bucarest. Științe politice = Political science series = Série Sciences politiques, Band 6, S. 33-46
The survey was conducted between March 9-20, 2022 on a sample of 800 people living in 220 urban and regional localities in all counties of Romania, with a statistical error of +/- 3.5%. He measured the attitude of Romanians towards refugees from Ukraine, but also from other geographical regions. Compared to the similar research in October 2021, there was a 25% increase in the favorable attitude towards refugees, and it is the highest increase among young people, those with higher education, employers, those living in very large cities. Romanians are favorable to the entry of refugees from Ukraine and hypothetically from Moldova, but more reluctant to those from Asia, Africa, Latin America or the Caucasus. Romanians' self-esteem has significantly increased for the exemplary way in which their fellow citizens have been involved in helping refugees in Ukraine, although they are aware that there is a risk of upsetting the Russian Federation.
The phenomenon we have tried to approximate in our work is that of Romanian inter-war spirituality. The "protagonists" of this research belonged to the so-called "young generation" or "generation 27", that is "The Criterion group": Mircea Eliade, Emil Cioran, Constantin Noica, Mircea Vulcanescu, as well as other two representatives of a different generation: Nae Ionescu and Nichifor Crainic. The first chapter, entitled "Steps and traps in the perception of Romanian inter-war spirituality" stipulates the topic of our research. The novelty of the approach lies in our desire of deciphering the way in which these persons had perceived themselves and their role in what we are going to refer to as the great inter-war experiment. We intend to regard reality as the sum of various images, arising from different layers of perception, coming from the respective personalities, their critics and exegetes. These images overlap to an extent that does not justify the metaphor of a "mirror broken into pieces" and reconstructed; they merely form a sort of kaleidoscope whose images are recomposed in ever changing pictures every time the object one looks through revolves. In the same time, we make a starting point in an idea suggested by social psychology, which leads to our belief that the way in which the protagonists under discussion perceived themselves was defined by their representations on the events of the time, a sort of intellectual projection of collective consciousness. We made clear some terms such as "post-event perception": the type of cognitive reflection upon a cultural background that occurs under the circumstances imposed to the subject, situated at considerable distance in time, capable of placing him in a favorable position – as the absence of subjectivism cannot contaminate direct, synchronic perception of events; possible reiteration of the moment achieved by means of reading, an experiment possessing the supplementary cognitive charge of an anticipatory knowledge of the denouement, as well as a series of disadvantages – such as the informational deficiencies caused by the passing of time, the reality of events being an indirect, secondary one; the contamination of hypothetical decisions and post-event judgments by the bulk and value of information on the events, as well as their subsequent evaluation, jeopardizing the accuracy of perception. Evaluating the working hypotheses we notice that there is a considerable difference between the way in which we, who were not directly involved in the events, perceive the "epoch", and the way it was perceived by the persons whose intentions we are striving to decipher, together with the ideas and attitudes they shared, the people they came into contact with, the events they took part in or carried them along a sometimes disagreeable, often ungrateful History. Our protagonists observed that whatever culture consecrates or recovers is in possession of another type of reality. It is a relatively continuous reality; even if it becomes the subject of ever renewed evaluation, it constantly perpetuates a series of values, while history is anthropophagous, swallowing in an equally inconsiderate manner both geniuses and jesters, bringing together in its terrifying ignorance both illustrious characters and the most ordinary of all people.
The present study investigates the participation of French women at war as reflected in documents, media, diaries. Women emancipation, pacifism, socialism, feminism, are but a few issues introduced with this study. The main purpose was to analyze the impact of interventionist state policies on women life in France, and to reveal its social, political and cultural outcomes that altogether generated the upheaval of the French Civilization.
In: Situația evreilor din Europa Centrala la sfarsitul celui de-al doilea razboi mondial (The situation of the Jews from Central Europe at the end of the Second World War), S. 226-236
The Jews of Hungary had to face difficult situations at the end of the war. Before the Holocaust, they were approximatively 756 000-800 000 people in the extended Hungary, so it shows Tamás Stark in the study Hungarian Jewry during the Holocaust and after liberation. From them almost 600 000 died during Nazi and Hungarian persecutions. Budapest was an important train station for the returned Jews. Once they arrived in Hungary they saw that the series of difficulties continue. They were in impossibility to regain their old houses, they did not have sufficient money to survive. They were helped by the international organization Joint Distribution Committee to survive. Hungarian antisemitism was a feeling that did not manifest all of a sudden, it grew in time. The interwar period time was a time when this antisemitism manifested itself including through the law numerus clausus which limited the number of Hungarian students in universities and which was imposed in these years. Antisemitism was abolished immediately after the end of the war. Most Jews chose the path of assimilation in Hungarian communist state in spite of the persecutions which they had suffered before. A new system was emerging on the horizon, the communism, which promised the equality of all citizens in the Hungarian state, no matter of their ethnic background. A lot of Jews accepted this system and chose to keep secret the fact that they were Jews and did not tell their children about their origin.
The aim of this paper is to analyze the Romanian studies, in postcommunism and inter-war period, upon Montesquieu, more specifically upon his writting, De l'esprit des lois. In order to understand and to create a Romanian tradition of liberalism, one needs to begin from its origins. Montesquieu created a new language, different from that of his predecessors, a moderate one. He used the philosophic reason as an instrument of inquiry. It is said that one cannot understand a philosopher unless one thinks in his terms. Do the Romanian studies upon Montesquieu use this instrument, the philosophic reason? If they used it, they would be able to clarify Montesquieu's writtings and to understand the moderate language of liberalism. It is from this perspective that this paper will analyze the Romanian studies, out of which only two are academic.
In: Analele Universității București: Annals of the University of Bucharest = Les Annales de l'Université de Bucarest. Științe politice = Political science series = Série Sciences politiques, Band 4, S. 91-104
This article aims to follow up the institutionalization process of the primary education in the rural areas of Bessarabia (today Republic of Moldova), during the inter-war period (1918-1940), from the perspective of the application of the corporal punishment in the public schools. The application of the corporal punishment also interacted with certain matters related to the everyday process of the primary education in the villages, such as the teachers' relationships with the local community, the school attendance, or the internal group dynamics within the pedagogical collectives in the rural schools. The corporal punishment was codified and became increasingly scarce in the inter-war years, correspondingly with the change of the attitudes both of the teachers and the pupils' parents towards the primary school.