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The aim of the study is to investigate the fight against infant mortality in the second half of 19-th century till the 1930-s, by examining it in four selected countries, significantly different in rates of the indicators and development of the healthcare system – France, Great Britain, Russia, USA. Methodology A historical documentary method is applied for achieving the aim. There are some common features of the fight against infant mortality for the defined period in the four countries – recognition of infant mortality as a socially important problem, expansion and enrichment of the statistics, and on their basis development and implementation of measures for its reduction. Risks related to the mother, low socio-economic status, bad hygiene, especially in urban environments are the main reasons for the high infant mortality rates. Physicians and social reformers are the main actors in the development of organizations fighting infant mortality. Charity has a leading role in improving child health in the lack of social policy. During the first half of the 20th century legislation was passed in many countries on the protection of motherhood and childhood, aimed at all regardless of their socio-economic status. Specific structures and organizations for prevention mothers and children are established, good practices such as health-visitors are applied, medical and social approaches are integrated. The fight against infant mortality entered a new stage after the Second World War, grounded on the concept of the development of maternal and child healthcare, when the major scientific inventions in medicine contribute to its successful realization.
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Jorge Carrión’s novel Membrana represents itself as a leaflet for the “21st Century Museum”. This intriguing premise produces in the contemporary reader a state of cognitive estrangement, as she needs to contemplate his present as the past. However, Carrión’s repertory of disconcerting strategies does not end here. His narrator is a female artificial intelligence that uses plural pronouns to identify herself (or themselves). Coming to terms with this machine will be the main purpose of the exhibition’s visitor, forced to make sense of an entangled history created by someone with a different sense of time, different ideas about cause-effect relations, and a different understanding of what truth is. This article’s aims is to describe the mechanisms used by Carrión to build the algorithm’s voice while exploring its political and epistemological possibilities.
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In the article, Anna Musioł, by referring to the assumptions of Marian Massonius’s doctoral dissertation and taking into account the assumptions of his several smaller works, considers Massonius’s approach to the Kantian system of critical philosophy. Analyzing, inter alia, the problem of analytical and synthetic judgments, and a priori synthetic judgments, Musioł addresses the issue of the possibility of pure mathematics. She considers the problem of time and space and analyzes the ways of presenting Kantian antinomies and the theory of cognition developed in the context of idealism and realism as well as the realism of time and space. Additionally, Musioł focuses on the problem of Massonius’s moderate agnosticism and his scientific approach to philosophy. Finally, she proposes an answer to the fundamental question, Why did Massonius, like the early neo-Kantist Liebmann in 1865, challenge a return to Kant (Zurück zu Kant!) and advocate as necessary the development of a critical formula of the a priori forms of the mind?
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The article presents one of the components of the intellectual legacy of Polish positivism, a philosophical position which proposed a new attitude towards ethical issues. Its representatives put forward the notion of scientific ethics, reducing moral philosophy to it. They strongly emphasized their critical attitude towards traditional ethics, for which there was no place in the positivist model of science, and proposed a distinction between theoretical and practical ethics. Their project was motivated by an ambition to make ethics into jurisprudence, a discipline whose accuracy would make it similar to other sciences. Their efforts were consistently motivated by the idea of making ethics into an empirical and applied science. This scientific ethics would fulfill the important task of forming a set of moral requirements, which, by referring to moral knowledge (“ethology”), would have a chance of influencing the conduct of individuals and society. The new ethics was expected to contribute to the change in social morality and thus greatly support moral progress, an issue which was hotly debated. All positivists subscribed to the idea of progress, including that of morality; however, some differences can be discerned in how they defined progress. Some defined it in realistic categories, while others focused on optimistic visions of the future. Among the first advocates of scientific ethics and of the idea of moral progress, differences notwithstanding, were Aleksander Świętochowski, Julian Ochorowicz, Feliks Bogacki, Władysław Kozłowski, and Bolesław Prus. The article gives an overview of some of their views.
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The Self is the first Polish translation of an excerpt from Shaftesbury’s notebooks entitled Askêmata. The text proves that these notebooks not only complement the contents of his Characteristics of Men, Manners, Opinions, Times, the three-volume set which made Shaftesbury a famous and influential philosopher but is to be seen mainly as a kind of moral exercises and soliloquies in which Shaftesbury comments the works of the stoics: Epictetus and Marcus Aurelius. In one of the previous issues of „Folia Philosophica” three other excerpts from the same set were published: Character and Conduct, Attention and Relaxation, and Improvement; the present one is a continuation of the series.
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Mihai Eminescu’s indianism has been researched by scholars and critics like Amita Bhose or Mircea Itu, but the Buddhist component of his writings was not thoroughly analysed. The present study aims to investigate some fundamental Buddhist concepts that the Romanian writer recycled in his works. All of Mihai Eminescu’s friends knew about his keen interest in Buddhism, as Cătălin Cioabă’s book Mărturii despre Eminescu (2022) revealed to the public, and his fascination for this particular philosophical Indian system was reflected in his poems. The main research questions of this paper are: “Which are the Buddhist concepts that Mihai Eminescu intertextually used in his works?” and “Why did he choose those philosophical ideas?” In the analysis of the Buddhist dimension of Eminescu’s poetry, the following methods will be indispensable: close reading, hermeneutics, intertextuality and stylistics.
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The experience of the religious and cultural encounter of East and West was consummated. Both civilizations looked at each other, admired each other, criticized each other, appreciated each other, but could not avoid the continuous encounter on the social space. This encounter is translated into the everyday experience of a world in which religious-cultural boundaries are much more fluid and perishable because of the innovative complex of communication, mobility, and relationship. Extensive research has been produced exploring the stakes of this West-East encounter from historical, cultural, and religious perspectives. Books, studies, and projects have been written about the differences and common elements of this encounter. Our aim in this study is to project the possibility of a new architecture of the dialogue between Christianity and Hinduism, in particular between Orthodox theology and Advaita-Vedanta, one of the darśana in Hinduism, an architecture whose morphology is constituted by the density of the human experience with the divine.
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It is misunderstood that tribal people have no proper awareness of phenomena of a thing. Perhaps it is for this reason that in any academic scholarship concerning tribal state of affairs, metaphysics in particular and philosophy in general has been dislocated from tribal enterprise. Their physical problems such as landlessness, hunger, poverty including liberation from these sufferings have been the age-old headlines in tribal studies. Many have miscalculated that tribal people solely rely on the objective revelation in defining reality without truly participating in it. In fact, tribal people suspend neither subjective nor objective affirmation; they keep harmonious relationship between the two. It is in the harmonious environment through being in the world that tribal identity has been acknowledged, and the objective truth has also been understood. Being-in-the-world (Dasein) as a methodology for doing tribal theology helps tribal in building authentic existence and in direction towards ontological theology.
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This paper compares the five texts regarding Padmasambhava written before Zangs gling ma (dBa’ bzhed and four manuscripts discovered in Dunhuang - Pelliot tibétain 44, IOL Tib J 321, IOL Tib J 644 and Pelliot tibétain 307) with the texts from Zangs gling ma, in an attempt to identify similarities and differences between them and to reach conclusions resulting from examining them together. The paper also addresses the question of historical credibility of Zangs gling ma, taking into consideration its connection with dBa’ bzhed, as well as the question on length of Padmasambhava’s stay in Tibet, by identifying texts in Zangs gling ma that refer to places in Tibet where the master stayed.
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Review of: Wendy Doniger, An American Girl in India: Letters and Recollections, 1963-1964, New Delhi: Speaking Tiger Books, 2022
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Review of: Mihaela Gligor and Elisabetta Marino (Eds.), Tagore beyond Borders: Essays on His Influence and Cultural Legacy. London, New York: Routledge, 2023
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Review of: Mihaela Gligor and Elisabetta Marino (Eds.), Tagore beyond Borders: Essays on His Influence and Cultural Legacy. London, New York: Routledge, 2023.
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Review of: Mihaela Gligor & Lipi Ghosh (Eds.), Between Two Worlds: Romania and India. Essays on Expanding Borders through Culture, Cluj-Napoca: Cluj University Press / Presa Universitară Clujeană, 2023.
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Review of: Lipi Ghosh (Editor), Rabindranath Tagore in South-East Asia. Culture, Connectivity and Bridge Making, New Delhi: Primus Books, 2016, 138 pp., ISBN: 978-93-84082-80-2.
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Review of: Mahasweta Devi, Our Santiniketan. Translated by Radha Chakravarty, London, New York, Calcutta: Seagull Books, 2022, 133 pp., ISBN: 978-0-8574-2-901-8.
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Is it possible to have a definition of a professional artist in the 21st century? In an era of absolute democratization of artistic forms, can anyone become the author of a work if he wants to be one? The article provides an overview of the definition of a professional artist over the past few centuries and traces the processes that have shaped or modified this definition in the modern world. The analysis refers to the field of institutional theory and examines two specific events of the last six months in Sofia, which serve to demonstrate the thesis that the popular image, formed by television among the mass audience, defined by Theodor Adorno as the halo effect of previous experiences, can give almost professional status to any face, familiar enough from the small screen. In the specific case the exhibitions MO! and DIS/HARMONIES are an illustration of the active influence of television programs not only on the mass viewer, but also on the professional practice in Bulgaria. We draw such conclusions after their authors Maria Sylvester and Ruth Koleva, known for their active participation in entertainment reality formats, were presented in one of the most famous and defined as professional spaces for contemporary art in Bulgaria – the galleries Structura and Credo Bonum. These curatorial decisions are an up-to-date example indicative of the phenomenon of television careerism, which, despite the emergence of streaming platforms and the respective decreasing number of television viewers in the last few years, continues in the logic of its action, described decades ago by Nathalie Heinich and Theodor Adorno. Despite the more general nature of the thesis, the article is a critical analysis on the border with sociological studies of art and specifically addresses the problem of the contemporary art professional.
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Marlen Haushofer’s novel, The Wall (Die Wand), published in 1963, elevated the author to fame, winning the admiration of readers and critics beyond the German-speaking world. As a result of a twist of fate she can neither grasp let alone understand, the heroine is cut off from the external world by an invisible obstacle – the titular wall. Behind it, human and animal life dies away, literally. She is the sole survivor of the catastrophe. From then on, she has to live in complete seclusion, left to her own devices and to fend for herself. Her only companions are a small group of animals giving sense to her existence. The sense of responsibility she feels for those living beings, her care for them, and the total isolation and sense of hopelessness become the determinants of her everyday life. This paper aims to present the main character’s uncommonness of daily living conveyed by the title and caused by an unexpected disaster. It seems important to investigate the protagonist’s attempts to reconstruct her own social space, where human interactions are replaced by interactions with animals. It is no less important to investigate her survival strategies, which are based on the strategies she had known before the disaster. The character has to take on a new role in a new reality that turns out to be a kind of reflection of her previous social role. This paper attempts to review the established social rules which had to become devalued to a certain extent when the character was faced with a radical change. Haushofer’s work can also be interpreted as a parable of the present time, in which fear of what is unknown (a disaster, a war, a pandemic) determines the way that the individual lives day by day. This paper is based primarily on the source text, namely M. Haushofer’s The Wall, and the analysis in this paper refers to feminist discourse, ecocriticism and animal studies.
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The subject of this analysis is what the life conditions of farm animals in the Polish People’s Republic looked like and how they were reflected in professional discourse. My main aim is to show how good practices in husbandry were understood before the rise of the notion of animal welfare. As I demonstrate, their evolution was strictly linked with rhetorical changes in the discourse. I delineate the main material-discursive historical shifts that shaped further breeding practices.
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