[3] After she graduated in 1908 from the Faculty of Letters and Philosophy in Bucharest, Steriadi went on an academic tour of Europe, studying first at Leipzig University, with Theodor Lipps and Johannes Volkelt, who introduced her to Hermann Cohen's work on Immanuel Kant.

[4] Steriadi was the first Romanian woman to earn a doctorate in philosophy and received offers to continue her education in the United States or stay in Paris to become a lecturer.

[6] She joined the Christian Association of Women (Romanian: Asociația Creștină a Femeilor (ACF)), which was founded in 1919 by Queen Marie of Romania to provide a variety of philanthropic programs in the interwar period.

[10] Between 1939 and 1940, Voinescu prepared a publication about four playwrights discussing the works of Paul Claudel, Luigi Pirandello, George Bernard Shaw, and Frank Wedekind.

[2] Her husband died in 1940 and after his death, her journal entries intimately related to him as a confidant, which she had not experienced during his lifetime due to his numerous infidelities.

[16] She spent nineteen months in prison[15] and then was kept under house arrest in a small village of Costești in Iași County in the northern part of the country for another year.

[17] The village was very isolated, being impossible to reach except by horseback during spring and autumn rains, and with roads completely impassible in winter due to blizzard conditions.

[18] Friends, such as Petru Groza, Mihail Jora, and Tudor Vianu, intervened with authorities to secure her release with a small pension.

In 1960 and 1961, she worked on Întâlnire cu eroi din literatură și teatru (Encounters with Heroes in Literature and Drama, 1983)[9] and occasionally was asked to make translations for colleagues.

[6] In 1997, Maria Ana Murnu edited and published with Editura Albatros, The Journal, Voinescu's rediscovered diaries, which was reissued in 2013 by Biblioteca Polirom.

[11] The Journal included notes about cultural personalities from the interwar and postwar periods; her relationships with other people, particularly her interactions with the villagers during her confinement; and her musings on historical and social issues during the time which had been obscured behind political agenda.

[20] She explored candidly her experiences, such as her abhorrence of anti-Semitism and the propaganda justifying government confiscations and nationalization of properties of Romanian Jews, while simultaneously pondering whether she would be able to obtain one of those houses to alleviate the financial straits in which her husband's death had left her.