The Covid-19 pandemic disrupted academic life worldwide, for both students and teachers." Then the next sentence stating the purpose of study is highlighting that its specifically internal medical students and bioethics teachers. The purpose of this study is to shed light on the collective adversity experienced by international medical students and bioethics teachers amidst the Covid-19 pandemic in relation to both personal and academic life. The authors wrote subjective memoirs that were analyzed using a collective autoethnography method to find similarities and inconsistencies between their experiences. The results consist of three different sections; falling apart, bouncing back and bioethics. ‘Falling apart’ explores the breakdown of daily lives during the initial stages of the pandemic, shown through subjective quotes contextualized through the authors commentary. The consensus is that the journey home and the move to remote education, were the two main perpetrators for the breakdown ‘Bounce back’ focuses on the authors’ rebirth after the initial breakdown, by acquiring new information about the virus, discovering substitute hobbies, like home workout or dancing, and the students learning to adjust their exam expectations. 'Bioethics’ is about how it was to learn and teach this subject during the pandemic, and how you can apply bioethical knowledge to better understand and cope with some of the pandemic’s moral dilemmas. The study presents how important bioethics is during a global pandemic, as well as the struggles of remote learning, from both the students’ and the professors’ point of view.
In everyday language, solidarity functions as a catchword. It has earned a certain notoriety through newspaper headlines and is widely associated with the banners of the Polish "Solidarity" socio-political movement, or as part of the famous French saying, liberté, egalité, fraternité. Even though solidarity is one of the main foundations of the European legal system, there is no theory of solidarity, in the vein of the theories of freedom, equality and justice. Apart from this vagueness, the concept also suffers from ambiguity. It is sometimes used as a synonym for compassion, mercy or charity; at other times, it is interpreted as civic friendship or legal principle. In the prevailing contemporary legal interpretations, solidarity is reduced to "state benevolence, " i.e. the so-called welfare-state, with its over-expanded bureaucratic machine. Even worse, solidarity is sometimes associated with the Leviathan-like communist rhetoric that has appealed to the values of international (workers') brotherhoods. This complicated history of the concept and the ambiguity of its meaning renders solidarity unattractive. This unattractiveness is augmented Aleksandra Głos-graduated in law and philosophy from Jagiellonian University in Kraków. Currently pursuing her doctoral degree at the Law Faculty and working as a research assistant at the Institute of Philosophy of Jagiellonian University. Her interests lie in legal philosophy, medical ethics and the psychology of emotion. In her spare time, she is a translator of German theology.
Introduction: 'Remembrance of Miracles Past' Solidarity is a 'miracle.' How otherwise could we describe a phenomenon whereby strangers put radical amounts of trust in each other, enter into demanding cooperation together, and thus give rise to new qualities? Cooperation based on trust usually produces not only some sort of external results, but also strengthens social ties, increases mutual reliance and the joy of acting together (as such, solidarity has an internal, per se value), and occasionally leads to heroic sacrifice. Understanding this phenomenon can be particularly difficult for the 'Western man' brought up on subjectivism combined with Protestant individualism and the Weberian 'spirit of capitalism' (which are all positive in their nature, although seemingly non-solidary), and often influenced by a truly nonsolidary attitude in the form of Hobbesian atomism streaked with deep social fear. When Margaret Thatcher spoke her famous words "There's no such thing as society. There are individual men and women and there are families,"2 she was not aware of the centuries-long philosophical 1 The article was written as part of the 'Solidarity as an ethical and legal principle' research project (No. 2015/17/N/HS5/00434), financed by the National Science Centre. 2 Cf.
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