page_title: History of philosophy in Poland
section_title: Enlightenment
hierarchical_section_title: History of philosophy in Poland / Enlightenment
caption_attribution_description: According to the following article [1] as well as the following book ([https://books.google.com/books?id=eUUjAQAAMAAJ Stanisław Staszic: materiały sesji Staszicowskiej&#160;: Piła, 19-20 września 1995], p.170) this is a portrait from 1826 by Franciszek Sobolewski
context_page_description: The history of philosophy in Poland parallels the evolution of philosophy in Europe in general.
context_section_description: After a decline of a century and a half, in the mid-18th century, Polish philosophy began to revive.  The hub of this movement was Warsaw.  While Poland's capital then had no institution of higher learning, neither were those of Kraków, Zamość or Wilno any longer agencies of progress.  The initial impetus for the revival came from religious thinkers:  from members of the Piarist and other teaching orders.  A leading patron of the new ideas was Bishop Andrzej Stanisław Załuski.
  Scholasticism, which until then had dominated Polish philosophy, was followed by the Enlightenment.  Initially the major influence was Christian Wolff and, indirectly, Gottfried Wilhelm Leibniz.  The Polish-Lithuanian Commonwealth's elected king, August III the Saxon, and the relations between Poland and her neighbor, Saxony, heightened the German influence.  Wolff's doctrine was brought to Warsaw in 1740 by the Theatine, Portalupi; from 1743, its chief Polish champion was Wawrzyniec Mitzler de Kolof (1711–78), court physician to August III.
  Under the Polish-Lithuanian Commonwealth's last king, Stanisław August Poniatowski (reigned 1764–95), the Polish Enlightenment was radicalized and came under French influence.  The philosophical foundation of the movement ceased to be the Rationalist doctrine of Wolff and became the Sensualism of Condillac.  This spirit pervaded Poland's Commission of National Education, which completed the reforms begun by the Piarist priest, Stanisław Konarski.  The Commission's members were in touch with the French Encyclopedists and freethinkers, with d'Alembert and Condorcet, Condillac and Rousseau.  The Commission abolished school instruction in theology, even in philosophy.
  This empiricist and positivist Enlightenment philosophy produced several outstanding Polish thinkers.  Though active in the reign of Stanisław August Poniatowski, they published their chief works only after the loss of the Polish-Lithuanian Commonwealth's independence in 1795.  The most important of these figures were Jan Śniadecki, Stanisław Staszic and Hugo Kołłątaj.
  Another adherent of this empirical Enlightenment philosophy was the minister of education under the Duchy of Warsaw and under the Congress Poland established by the Congress of Vienna, Stanisław Kostka Potocki (1755–1821).  In some places, as at Krzemieniec and its Lyceum in southeastern Poland, this philosophy was to survive well into the nineteenth century.  Though a belated philosophy from a western perspective, it was at the same time the philosophy of the future.  This was the period between d'Alembert and Comte; and even as this variety of positivism was temporarily fading in the West, it was carrying on in Poland.
  At the turn of the nineteenth century, as Immanuel Kant's fame was spreading over the rest of Europe, in Poland the Enlightenment philosophy was still in full flower.  Kantism found here a hostile soil.  Even before Kant had been understood, he was condemned by the most respected writers of the time:  by Jan Śniadecki, Staszic, Kołłątaj, Tadeusz Czacki, later by Anioł Dowgird (1776–1835). Jan Śniadecki warned against this "fanatical, dark and apocalyptic mind," and wrote:  "To revise Locke and Condillac, to desire a priori knowledge of things that human nature can grasp only by their consequences, is a lamentable aberration of mind."
  Jan Śniadecki's younger brother, however, Jędrzej Śniadecki, was the first respected Polish scholar to declare (1799) for Kant.  And in applying Kantian ideas to the natural sciences, he did something new that would not be undertaken until much later by Johannes Müller, Hermann Ludwig Ferdinand von Helmholtz and other famous scientists of the nineteenth century.
  Another Polish proponent of Kantism was Józef Kalasanty Szaniawski (1764–1843), who had been a student of Kant's at Königsberg.  But, having accepted the fundamental points of the critical theory of knowledge, he still hesitated between Kant's metaphysical agnosticism and the new metaphysics of Idealism.  Thus this one man introduced to Poland both the antimetaphysical Kant and the 
caption: Stanisław Staszic
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